{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_65484/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_65484","id":"gutenberg_65484","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/65484","summary":null,"tags":["Category: Philosophy & Ethics","Category: Religion/Spirituality","Presbyterian Church -- Doctrines","Presbyterianism","Theology, Doctrinal","Westminster Assembly (1643-1652). Larger catechism"],"text":"A Body of Divinity\n\n\n\n\n                          A BODY OF DIVINITY:\n\n   WHEREIN THE DOCTRINES OF THE CHRISTIAN RELIGION ARE EXPLAINED AND\n                               DEFENDED.\n\n    BEING THE SUBSTANCE OF SEVERAL LECTURES ON THE ASSEMBLY\u2019S LARGER\n                               CATECHISM.\n\n                        BY THOMAS RIDGLEY, D. D.\n\n\n                   WITH NOTES, ORIGINAL AND SELECTED,\n                       BY JAMES P. WILSON, D. D.\n\n                            IN FOUR VOLUMES.\n\n                               _VOL. IV._\n\n            FIRST AMERICAN, FROM THE THIRD EUROPEAN EDITION.\n\n\n                             PHILADELPHIA:\n\n  PRINTED BY AND FOR WILLIAM W. WOODWARD, CORNER OF CHESNUT AND SOUTH\n                            SECOND STREETS.\n\n                                 1815.\n\n\n\n\n                   THE CONTENTS OF THE FOURTH VOLUME.\n\n\nQUEST. CXXXVII, CXXXVIII, CXXXIX. An Explication of the Seventh\nCommandment. _Page_ 9\n\n\n_THE government of the affections_ 10\n\n_All uncleanness forbidden_ ibid\n\n_Polygamy was ever unlawful_ 11\n\n_The aggravations of uncleanness_ 13\n\n    _The occasions of it_ 14\n\n_Of Theatres\u2014a note_ 15\n\n\nQUEST. CXL, CXLI. An Explication of the Eighth Commandment 16\n\n\n_Of frugality and diligence_ 17\n\n_Of justice in our dealings_ 19\n\n_Of charity to the poor_ 20\n\n    _To whom to be extended_ ibid\n\n    _And in what proportion_ 21\n\n\nQUEST. CXLII. The Sins forbidden in the Eighth Commandment 22\n\n\n_Of theft and breach of trust_ 23\n\n_Of borrowing and not paying_ ibid\n\n    _Whether_ Israel _was guilty of it_ 24\n\n_Of plunder in war and oppression_ 25\n\n_Of unjust law-suits_ 26\n\n_Of sinful usury_ 27\n\n_Restitution a duty. Objections answered_ ibid\n\n\nQUEST. CXLIII, CXLIV, CXLV. An Explication of the Ninth Commandment 28\n\n\n_The duties required_ 29\n\n    _Sins forbidden_ 31\n\n_Of bearing false witness_ 32\n\n_Of lying. The definition of a lie_ 33\n\n    _Its various kinds_ ibid\n\n_The midwives report, in_ Exod. i. 19. _no lie_ 34\n\n_Of_ Rahab\u2019s _lie_, Josh. ii. 4, 5. ibid\n\n_Of_ Jacob\u2019s _deceit, in_ Gen. xxvii. 19. 35\n\nElijah\u2019s _treatment of the_ Syrian _host_ 36\n\nPaul\u2019s _answer relating to the high priest_ 37\n\nDavid\u2019s _lie to_ Ahimelech, _in_ 1 Sam. xxi. 2. 38\n\n    _His feigned madness at_ Gath, _ver._ 13-15. ibid\n\n_Of hypocrisy_ 39\n\nPaul _and_ Daniel _vindicated_ 40\n\n_Of reproach. It differs from reproof_ 42\n\n_Things unjustly made the matter of it_ 43\n\n    _Aggravations thereof_ 44\n\n    Elisha _reproached at_ Bethel Ibid\n\n_Of backbiting. Instances of it_ 48\n\n\nQUEST. CXLVI, CXLVII, CXLVIII. An Explication of the Tenth Commandment\n50\n\n\n_Contentment required in every state_ 50\n\n_Motives to it under various troubles_ 51\n\n_The corruption of Nature forbidden_ 56\n\n_Of covetousness and its aggravations_ 58\n\n    _Excuses for it answered_ 59\n\n_Remedies against discontent_ 61\n\n\nQUEST. CXLIX. Of man\u2019s inability to keep the Commandments of God 62\n\n\n_How man sins daily_ 63\n\n_Of sinful thoughts_ 64\n\n_The kinds, causes and cure of them_ ibid\n\n_Of sinful words and actions_ 66\n\n\nQUEST. CL. All sins not equally heinous 67\n\n\nQUEST. CLI. The aggravations of sin, and whence they arise 67\n\n\n_From the parties offending or offended_ 68\n\n_From the nature and quality of the offence_ 70\n\n_From the circumstances of it_ 72\n\n\nQUEST. CLII, CLIII. Of the Desert of Sin, and of the means of escaping\nGod\u2019s wrath 74\n\n\n_Wrath of God not passion_ 75\n\n_How faith and repentance are the means of salvation_ 76\n\n_Note on procrastination_ 78\n\n\nQUEST. CLIV. Of the Ordinances, or outward means of grace 79\n\n\n_Ordinances described_ ibid\n\n_By what ordinances Christ communicates his benefits_ 81\n\n_Singing God\u2019s praises of divine institution_ 82\n\n    _A gospel ordinance_ 83\n\n    _To be public and united_ 84\n\n_Of musical instruments, a note_ 85\n\n_It is necessary to sing with understanding_ ibid\n\nDavid\u2019s _Psalms still proper to be sung_ 89\n\n    _Imprecations therein how used_ 91\n\n_Of hymns of human composure_ 95\n\n_Scripture Psalms and hymns preferable_ 96\n\n\nQUEST. CLV. How the Word is made effectual to salvation 99\n\n\n_It enlightens and convinces of sin_ 101\n\n_It humbles and drives out of self_ 102\n\n_It draws to Christ_ 103\n\n_Other instances of its efficacy_ 104\n\n\nQUEST. CLVL, CLVII. The Word of God to be read by all 106\n\n\n_The Word is to be read publicly_ 107\n\n    _In families also, and in private_ 108\n\n    _How the Papists oppose this_ 109\n\n    _Their objections answered_ 110\n\n_Translation of scripture vindicated_ 112\n\n_How the scripture should be read_ 113\n\n    _Expositions to be consulted_ 117\n\n        _And various translations_ ibid\n\n    _Of marginal references_ 118\n\n    _Of supplemental additions_ 119\n\n_Texts to be compared with their contexts_ 121\n\n_One part of scripture illustrates another_ 122\n\n_Parallel scriptures to be compared_ 124\n\n_Rhetorical figures used in scripture_ 130\n\n_References there to different governments_ 135\n\n    _To the civil affairs of_ Jews _and others_ 136\n\n    _To civil and religious officers_ 139\n\n_Of_ Publicans, Pharisees, Sadducees, Samaritans 140\n\n_General rules for explaining scripture_ 144\n\n\nQUEST. CLVIII, CLIX, CLX. Of preaching and hearing the Word 146\n\n\n_The qualifications of ministers_ 147\n\n    _How the word is to be preached_ 151\n\n    _Diligently, plainly, faithfully_ 152\n\n    _Wisely. Wherein this consists_ 154\n\n    _Zealously and sincerely_ 155\n\n_Duties to be performed_ 157\n\n    _Before hearing_ 158\n\n    _In hearing, and after it_ 159\n\n\nQUEST. CLXI, CLXII, CLXIII, CLXIV. Of the Sacraments 160\n\n\nSacrament. _Its meaning_ 161\n\n    _Its nature and matter_ ibid\n\n    _How a sign or seal_ 163\n\n    _To whom to be administered_ 166\n\n    _Benefits conveyed therein_ 167\n\n    _How effectual to salvation_ ibid\n\n    _By whom to be administered, in note_ 168\n\n_Various sacraments of old_ 171\n\n    _Now but two_ 172\n\n\nQUEST. CLXV. Of Baptism. 174\n\n\n_Baptism a gospel ordinance_ ibid\n\n    _Instituted by Christ_ 177\n\n    _Note_, \u0392\u03b1\u03c0\u03c4\u03b9\u03b6\u03c9 _a generic term_ 175\n\n    _In whose name to be performed_ 178\n\n    _What signified in it_ 179\n\n        _An expectation of privileges_ 181\n\n        _An acknowledgment of obligations_ ibid\n\n        _The right of children to it\u2014in a note_ 182\n\n\nQUEST. CLXVI. Of the subjects and mode of Baptism 183\n\n\n_To whom Baptism is not to be administered_ ibid\n\n_Infants of believers, their right to baptism_ 186\n\n    _By covenant\u2014a note_ 187-193\n\n    _May be dedicated in faith_ 187\n\n    _Are included in the covenant_ 194\n\n    _Are termed holy_ 196\n\n    _Were circumcised_ 198\n\n    _And ought to be baptized_ 199\n\n    _Objections answered, taken_\n\n        _From infants\u2019 want of grace_ 200\n\n        _From the want of precept or example_ 201\n\n        _From Christ\u2019s own Baptism_ 206\n\n_Infant baptism no novelty_ 207\n\n    _Practised by the ancient church_ ibid\n\n_Baptism an ordinance of dedication_ 186\n\n    _An objection answered_ ibid\n\n_How believers may dedicate their infants in faith_ 187\n\n    _An objection answered_ 194\n\n_Of the mode of Baptism_ 216\n\nBaptism, _the meaning of the word_ ibid\n\n    _To be performed by pouring or sprinkling_ 218\n\n    _Objections answered_ 219\n\n        _Persons going down into the water_ 220\n\n        John\u2019s _baptizing at_ \u00c6non 222\n\n        _Our being buried with Christ_ 225\n\n_Of the sign of the cross_ 228\n\n_Of sureties in Baptism_ ibid\n\n\nQUEST. CLXVII. How Baptism should be improved 229\n\n\nQUEST. CLXVIII, CLXIX, CLXX. Of the Lord\u2019s supper 234\n\n\n_The Lord\u2019s supper is a gospel ordinance_ 236\n\n        _It was instituted by Christ_ ibid\n\n        _By whom to be administered_ 237\n\n        _Of the elements, how consecrated_ ibid\n\n    _The actions to be performed_ 238\n\n    _The gesture to be used_ 239\n\n        _Of some Popish irregularities_ 240\n\n_Things signified in the Lord\u2019s supper_ 242\n\n_What faith should then fix on_ 244\n\n_Qualifications of communicants_ 245, 263\n\n\nQUEST. CLXXI. Of preparation for the Lord\u2019s supper 246\n\n\n_Of self examination_ ibid\n\n    _Things to be enquired into. Our state_ 247\n\n        _How this may be known_ ibid\n\n    _Our sense of sin_ 248\n\n    _Our wants_ 249\n\n    _Our knowledge of divine things_ 251\n\n    _The truth and degree of our graces_ 253\n\n    _Our love to the brethren_ 255\n\n        _How this may be discerned_ 256\n\n\nQUEST. CLXXII, CLXXIII. Who fit to be Communicants 258\n\n\n_Doubting Christians, their case_ 259\n\n    _Encouragement for them_ ibid\n\n    _Promises made to them_ 260\n\n    _Advice offered them_ 262\n\n_The wicked to be kept from the Lord\u2019s table_ 263\n\n    _Objections answered_ 264\n\n\nQUEST. CLXXIV, CLXXV. Of the duties required _in_ and _after_ receiving\nthe Lord\u2019s supper 268\n\n\n_What meditations proper at this ordinance_ 269\n\n    _Graces to be then exercised_ 270\n\n_We are to rejoice in Christ\u2019s love_ 273\n\n        _Properties of his love_ ibid\n\n    _To renew our covenant, and how_ 275\n\n    _To express a love to all saints_ 276\n\n_What behaviour unsuitable_ ibid\n\n_Vows, how to be made there_ 278\n\n    _How to be fulfilled_ ibid\n\n_A frequent attendance, how encouraged_ 280\n\n\nQUEST. CLXXVI, CLXXVII. Wherein Baptism and the Lord\u2019s supper agree, and\nwherein they differ 281-284\n\n\nQUEST. CLXXVIII. Of Prayer 285\n\n\n_Of the kinds and parts of prayer_ 287\n\n    _Confession of sin the duty of all_ 288\n\n        _An objection answered_ ibid\n\n    _How to be performed_ 290\n\n    _What sins to be confessed_ ibid\n\n        _The sin of our nature_ ibid\n\n        _And all actual transgressions_ 291\n\n_Thankfulness for mercies, a duty_ 293\n\n    _In every age and condition of life_ ibid\n\n        _For relative and personal mercies_ 294\n\n\nQUEST. CLXXIX, CLXXX, CLXXXI. To whom, and in whose name we must pray\n298\n\n\n_We are to pray to God only_ 299\n\n    _What it is to pray in Christ\u2019s name_ 300\n\n    _Why we are to pray in his name_ 301\n\n\nQUEST. CLXXXII, CLXXXIII, CLXXXIV. Of the Spirit\u2019s help in prayer; for\nwhom and for what we are to pray 302\n\n\n_The Spirits assistance in prayer_ 303\n\n        _What this supposes_ ibid\n\n    _It respects the matter of prayer_ ibid\n\n        _The inward frame of heart_ 304\n\n        _And the success of the duty_ 306\n\n_Of raised affections in prayer_ 308\n\n_Persons to be prayed for, are_\n\n    _The whole church militant_ 309\n\n    _The ministers of Christ_ 311\n\n    _Our enemies, and all men living_ 312\n\n_Purgatory a fiction_ 315\n\n_The dead are not to be prayed for_ 314\n\n        _The opinion of the ancients about it_ 315\n\n    _Nor they who have sinned the sin unto death_ 318\n\n        _What that sin is_ ibid\n\n        _Whether now committed_ 319\n\n        _Doubts about it resolved_ 320\n\n_What things we are to pray for_ 322\n\n\nQUEST. CLXXXV. How we are to pray 323\n\n\n_With a suitable frame_ ibid\n\n    _In the exercise of grace_ 324\n\n    _What necessary thereunto_ 334\n\n_Of faith in prayer_ 329\n\n    _Promises of help in prayer_ 330\n\n    _Promises of God\u2019s hearing prayer_ 331\n\n_Objections against praying answered_ 332\n\n_Love to God to be exercised in prayer_ 333\n\n_Discouragements from praying removed_ 336\n\n\nQUEST. CLXXXVI, CLXXXVII. Of the Rule for our direction in prayer 338\n\n\n_How the word of God directs herein_ 339\n\n_What expressions equivalent to promises_ 342\n\n_Promises of outward blessings_ 344\n\n    _Of spiritual and temporal_ 345\n\n_Promises to the afflicted_ 346\n\n    _To the depressed in prayer_ 347\n\n    _Respecting ordinances_ 349\n\n    _Of grace and peace_ 350\n\n_How these are of use in prayer_ 351\n\n_Reproofs are of use in prayer_ 353\n\n_So are prayers recorded in Scripture_ 354\n\n_Inferences from these directions_ 355\n\n_The Lord\u2019s prayer a special direction_ 356\n\n\nQUEST. CLXXXVIII, CLXXXIX. The Preface of the Lord\u2019s Prayer explained\n359\n\n\n_God, how a Father to men_ 360\n\n        _First known, then addressed as such_ 362\n\n    _How to be prayed to as being in heaven_ 365\n\n_Child-like dispositions required in us_ 364\n\n\nQUEST. CXC. The first Petition explained 368\n\n\n_God\u2019s name, what meant by it_ 369\n\n    _How he sanctifies it himself_ ibid\n\n    _How sanctified in redemption_ 370\n\n    _How under the legal dispensation_ 371\n\n    _How under the gospel_ 373\n\n_What intended by_, Hallowed be thy Name 375\n\n_What to be prayed for, that we may do it_ 376\n\n    _What to be deprecated to that end_ 379\n\n_When God\u2019s name is hallowed_ 381\n\n_How, when things are disposed to his glory_ 382\n\n\nQUEST. CXCI. The second Petition explained 384\n\n\n_Of God\u2019s providential kingdom_ 385\n\n    _Of his kingdom of grace_ 386\n\n_Satan\u2019s kingdom, how to be destroyed_ 387\n\n    _How we are to pray for its destruction_ 388\n\n_Christ\u2019s kingdom, how to be advanced_ 389\n\n    _How we are to pray for its advancement_ 390\n\n    _And that his kingdom of glory may come_ 394\n\n\nQUEST. CXCII, The third Petition explained 396\n\n\n_Of prayer to an unchangeable God\u2014in note_ 397-402\n\n_Our averseness to the will of God_ 402\n\n_Of praying that his will may be done_ 403\n\n\nQUEST. CXCIII. The fourth Petition explained 407\n\n\n_What supposed in praying for daily bread_ 407\n\n    _What intended in praying for bread_ 409\n\n        _Why we call it ours_ 410\n\n_What we are to understand by_ this day 411\n\n_This petition respects ourselves and others_ 412\n\n\nQUEST. CXCIV. The fifth Petition explained 414\n\n\n_The case of man when charged with guilt_ 415\n\n    _Pardon, none but God can give it_ 417\n\n    _All are to pray for it_ 418\n\n    _How God is to be considered when we pray thus_ 420\n\n_Of our forgiving others_ 425\n\n    _What meant thereby_ 424\n\n    _Arguments to induce thereunto_ 426\n\n    _Of doing it without satisfaction_ ibid\n\n        _An objection answered_ 428\n\n    _When a sign of God\u2019s forgiving us_ 429\n\n\nQUEST. CXCV. The sixth Petition explained 431\n\n\n_What this Petition supposes_ 432\n\n_How God tempts, and why_ 433\n\n_God not the cause of sin\u2014in note_ 433-435\n\nDeliver us from evil, _how understood_ 438\n\n_Temptations arise from prosperity_ 439\n\n    _From adversity_ 441\n\n    _From the flesh_ 442\n\n    _From Satan_ 443\n\n        _When from him, and when from ourselves_ 445\n\n_Remarks upon Satan\u2019s temptations_ 446\n\n    _They increase sin_ 448\n\n    _Are suited to every age_ 449\n\n    _And to the tempers of men_ 451\n\n    _He endeavours to prevent conviction_ 452\n\n    _To hinder preaching the gospel_ 453\n\n    _To prevent closing with Christ_ 454\n\n    _He injects blasphemous thoughts_ 457\n\n    _He tempts to despair_ 458\n\n_How we are to pray against temptation_ 461\n\n\nQUEST. CXCVI. What the conclusion of the Lord\u2019s Prayer teacheth 465\n\n\n_The Doxology explained_ 466\n\n    _The pleas contained in it_ 467\n\n_The meaning of the word_ Amen 468\n\n_Whether all should say aloud_, Amen 471\n\n\n\n\n   THE _DOCTRINES_ OF THE CHRISTIAN RELIGION EXPLAINED AND DEFENDED.\n\n\n                  Quest. CXXXVII., CXXXVIII., CXXXIX.\n\n\n    QUEST. CXXXVII. _Which is the seventh Commandment?_\n\n    ANSW. The seventh Commandment is, [_Thou shalt not commit\n    adultery._]\n\n    QUEST. CXXXVIII. _What are the duties required in the seventh\n    Commandment?_\n\n    ANSW. The duties required in the seventh Commandment, are, chastity\n    in body, mind, affections, words, and behaviour; and the\n    preservation of it in ourselves and others; watchfulness over the\n    eyes, and all the senses; temperance, keeping of chaste company,\n    modesty in apparel, marriage by those that have not the gift of\n    continency; conjugal love, and cohabitation, diligent labour in our\n    callings, shunning all occasions of uncleanness, resisting\n    temptations thereunto.\n\n    QUEST. CXXXIX. _What are the sins forbidden in the seventh\n    Commandment?_\n\n    ANSW. The sins forbidden in the seventh Commandment, besides the\n    neglect of the duties required, are, adultery, fornication, rape,\n    incest, sodomy, and all unnatural lusts, all unclean imaginations,\n    thoughts, purposes, and affections, all corrupt or filthy\n    communications, or listening thereunto; wanton looks, impudent, or\n    light behaviour; immodest apparel; prohibiting of lawful, and\n    dispensing with unlawful marriages, allowing, tolerating, keeping of\n    stews, and resorting to them; intangling vows of single life; undue\n    delay of marriage, having more wives or husbands than one, at the\n    same time; unjust divorce, or desertion; idleness, gluttony,\n    drunkenness, unchaste company, lascivious songs, books, pictures,\n    dancings, stage plays, and all other provocations to, or acts of\n    uncleanness, either in ourselves or others.\n\nThis Commandment respects, more especially, the government of the\naffections, and the keeping our minds and bodies in such an holy frame,\nthat nothing impure, immodest, or contrary to the strictest chastity,\nmay defile, or be a reproach to us, or insinuate itself into our\nconversation with one another. And, in order thereunto, we are to set a\nstrict watch over our thoughts and actions, and avoid every thing that\nmay be an occasion of this sin, and use those proper methods that may\nprevent all temptations to it. Therefore we ought to associate ourselves\nwith none but those whose conversation is chaste, and such as becomes\nChristians, to abhor all words and actions that are not so much as to be\nnamed among persons professing godliness. As for those who cannot,\nwithout inconveniency, govern their affections, but are sometimes\ntempted to any thing that is inconsistent with that purity of heart and\nlife, which all ought religiously to maintain, it is their duty to enter\ninto a married state; which is an ordinance that God has appointed, to\nprevent the breach of this Commandment. And this leads us to consider\nthe sins forbidden therein, together with the occasions thereof.\n\nI. Concerning the sins forbidden in this Commandment. And,\n\n1. Some are not only contrary to nature, but inconsistent with the least\npretences to religion; which were abhorred by the very Heathen\nthemselves, and, by the law of God, punished with death; which\npunishment, when it has not been inflicted, God has, by his immediate\nhand, testified his vengeance against sinners, by raining down fire and\nbrimstone from heaven, as he did upon the inhabitants of Sodom and\nGomorrha, Lev. xviii. 22,\u201425. chap. xx. 13, 15, 16. Rom. i. 24, 26, 27,\n28. Gen. xix. 24. These sins are called in this answer, incest, sodomy,\nand unnatural lusts. To which we may add, offering violence to others,\nand thereby forcing them to do what they could not even think of, but\nwith abhorrence; this is called rape; and, by the law of God, the guilty\nperson was punished with death, Deut. xxii. 25.\n\n2. There are other sins, whereby this Commandment is violated; which,\nthough more common, are, nevertheless, such as are attended with a very\ngreat degree of guilt and impurity. These are either, such as are\ncommitted by those who are unmarried, _viz._ fornication, or by those\nwho are married, as adultery; the latter of which, by the law of God,\nwas punished with death, Lev. xx. 10. as contained in it several\naggravating circumstances; inasmuch as hereby the marriage contract is\nviolated; that mutual affection, which is the end of that relation\nbroken; and thereby the greatest injury is done to the innocent as well\nas ruin brought on the guilty. However, both these sins agree in this,\nthat they proceed from a corrupt heart; as our Saviour says, Mat. xv.\n19. and argue the person that is guilty of them, alienated from the life\nof God. And to this we may add,\n\n3. That, another sin forbidden in this Commandment is, polygamy, or a\nhaving more husbands, or wives, than one, at the same time; together\nwith that which often accompanies it, _viz._ concubinage. It is beyond\ndispute, that many good men have been guilty of this sin, as appears by\nwhat is recorded, in scripture, concerning Abraham, Jacob, David, _&c._\nand we do not find that they are expressly reproved for it, which has\ngiven occasion to some modern writers, to think that it was not unlawful\nin those ages, but was afterwards rendered so by being prohibited under\nthe gospel-dispensation[1]. This, indeed, cuts the knot of a very\nconsiderable difficulty; but it contains another that is equally great;\ninasmuch as hereby it does not appear to be contrary to the law of\nnature; and therefore I would rather chuse to take another method to\nsolve it, viz. that many bad actions of good men are recorded in\nscripture, but not approved of, nor proposed for our imitation. Of this\nkind I must conclude the polygamy and concubinage of several holy men,\nmentioned in scripture, to have been. And that it may appear that this\npractice was not justifiable, let it be observed,\n\n(1.) That, some sin or other is often expressly mentioned, as the\noccasion hereof. Thus Abraham\u2019s taking Hagar, was occasioned by Sarah\u2019s\nunbelief; because the promise of her having a son was not immediately\nfulfilled, Gen. xvi. 1, 2. And Jacob\u2019s taking Rachel to wife after Leah,\nand his own discontent arising from it, was occasioned by Laban\u2019s unjust\ndealing with him, and his going in unto Bilhah, was occasioned by\nRachel\u2019s unreasonable desire of children; and his taking Zilpah, by\nLeah\u2019s ambitious desire of having pre-eminence over Rachel, by the\nnumber of her children, chap. xxix, and xxx.\n\n(2.) This was generally attended with the breach of that peace, which is\nso desirable a blessing in families, and many disorders that ensued\nhereupon. Accordingly, we read of an irreconcilable quarrel that there\nwas between Sarah and Hagar; and Ishmael\u2019s hatred of Isaac, which the\napostle calls _persecution_, Gal. iv. 39. And to this we may add, the\ncontentions that were in Jacob\u2019s family, and the envy expressed by the\nchildren of one of his wives, against those of another; and the\nopposition which one wife often expressed to another as that of\nPeninnah, one of the wives of Elkanah, to Hannah, the other. Therefore\nwe must conclude, that Isaac\u2019s example is rather to be followed in this\nmatter, who had but one wife, and he loved her better than many of the\npatriarch\u2019s did theirs; whose love was divided among several.\n\n_Object._ 1. If polygamy was a sin against the light of nature, it is\nstrange, that it should be committed by good men; and, that they should\nlive and die without repenting of it, nor be, in the least, reproved for\nit; as we do not find that they were, in scripture.\n\n_Answ._ It was indeed, a sin, which they might have known to be so, had\nthey duly considered it, in all its circumstances and consequences; but\nthis they did not; and therefore it was not so great a sin in them, as\nit would be in us, who have clearer discoveries of the heinous nature of\nit. Therefore, if we suppose they repented of all sin agreeably to the\nlight they had, they might be saved; and this, though unrepented of, was\nno bar to their salvation, supposing they knew it not to be a sin; and\nGod\u2019s not having explicitly reproved them for it, argues only his\nforbearance, but not his approbation of it.\n\n_Object._ 2. It is farther objected, that God says, by Nathan, to David,\n_I gave thee thy master\u2019s wives into thy bosom_, 2 Sam. xii. 8.\ntherefore, that which God gives, it is not unlawful for man to receive.\n\n_Answ._ The meaning of that scripture in general, is, that God made him\nking; and then, according to the custom of the eastern kings, he took\npossession of what belonged to his predecessor, and consequently of his\nwives. Therefore God might be said to give David Saul\u2019s wives\nprovidentially, in giving him the kingdom; so that they were his\nproperty, that he might take them for his own, according to custom, if\nhe was inclined so to do. And this the kings of Judah generally did;\nthough it does not follow from hence that God approved of it; in like\nmanner as tyrants may be said to be raised up by God\u2019s providence and\npermission; nevertheless, he does not approve of their tyranny.\n\nAll that we shall add, under this head, to what has been suggested,\nconcerning the disorders that polygamy has occasioned in families, is,\nthat it is contrary to the first institution of marriage. God created\nbut one woman as an help-meet for Adam; though, if ever there were any\npretence for the necessity of one man\u2019s having more wives, it must have\nbeen in that instance, in which it seemed necessary for the increase of\nthe world; but he rather chose that mankind should be propagated by\nslower advances, than to give the least dispensation, or indulgence to\npolygamy, as being contrary to the law of nature, Gen. ii. 22,-24. And\nthe prophet, in Mal. ii. 15. takes notice of God\u2019s _making but one_;\nthough he had _the residue of the Spirit_; and therefore could have\ngiven Adam more wives than one. And the reason assigned for this was,\nthat _he might seek a godly seed_, i. e. that the children that should\nbe born of many wives, might not be the result of the ungodly practice\nof their father, as it would be, were this contrary to the law of\nnature; which we suppose it to be. This I rather understand by _a godly\nseed_, and not that the character of _godly_ refers to the children; for\nthese could not be said to be godly, or ungodly, as the consequence of\ntheir parents having one or more wives.\n\nThere is one scripture more that I cannot wholly pass over, which, to\nme, seems a plain prohibition of polygamy, in Levit. xviii. 18. _Thou\nshalt not take a wife to her sister, to vex her, to uncover her\nnakedness, besides the other in her life-time._ This respects either\nincest or polygamy; one of which must be meant by _taking a wife to her\nsister_. Now it cannot be a prohibition of incest; because it is said,\n_Thou shalt not_ do it _in her life-time_; which plainly intimates, that\nit might be done after her death. Whereas it is certainly contrary to\nthe law of God and nature, for a person to take his wife\u2019s sister after\nher decease, as well as in her life-time. Therefore the meaning is, Thou\nshalt not take another wife to her whom thou hast married; by which\nmeans they will become sisters. And here is another reason assigned\nhereof, _viz._ the envy, jealousy, and vexation that would attend such a\npractice, as the taking another wife would be a means of vexing, or\nmaking her uneasy. And therefore the sense is, as is observed in the\nmarginal reading; _Thou shalt not take one wife to another_; or, Thou\nshalt not have more wives than one. This is a plain prohibition of this\nsin; but whether some holy men, in following ages, understood the\nmeaning of this law, may be questioned; and therefore they were not\nsensible of the guilt they hereby contracted. Thus we have considered\nsome of the sins forbidden in this Commandment. Every particular\ninstance of the breach hereof, would exceed our intended brevity, on the\nsubject we are treating of. Therefore,\n\nWe shall proceed to consider the aggravations, more especially, of the\nsins of fornication and adultery; which may also with just reason, be\napplied to all other unnatural lusts; which have been before considered\nas a breach of this Commandment. And,\n\n[1.] They are opposite to sanctification, even as darkness is to light,\nhell to heaven; thus the apostle opposes fornication and uncleanness, to\nit, 1 Thes. iv. 3, 7.\n\n[2.] These sins are inconsistent with that relation, we pretend to stand\nin, to Christ, as members of his body; inasmuch as we join ourselves in\na confederacy with his profligate enemies, 1 Cor. vi. 15, 16. And to\nthis we may add, that they are a dishonour to, and a defilement of our\nown bodies, which ought to be the temples of the Holy Ghost, and\ntherefore should be consecrated to him.\n\n[3.] They bring guilt and ruin on two persons at once, as well as a blot\nand stain on each of their families, and a wound to religion by those\nwho make any profession of it, as it _gives occasion to the enemies of\nthe Lord to blaspheme_, Prov. vi. 33. 2 Sam. xii. 14.\n\n[4.] They bring with them many other sins; as they tend to vitiate the\naffections, deprave the mind, defile the conscience, and provoke God to\ngive persons up to spiritual judgments, which will end in their running\ninto all excess of riot.\n\nAnd to this we may add, that many sad consequences will ensue on the\ncommission of these sins; as they tend to blast and ruin their substance\nin the world, Job xxxi. 9, 11, 12. debase and stupify the soul, and\ndeprive it of wisdom, Hos. iv. 11. Prov. vi. 32. chap. vii. 22. wound\nthe conscience, and expose the person who is guilty hereof, to the\nutmost hazard of perishing for ever, chap. vi. 33. chap. vii. 13, 19,\n26, 27. And if God is pleased to give him repentance, it will be\nattended with great bitterness, Eccl. vii. 26.\n\nII. We are now to consider the occasion of these sins to be avoided by\nthose who would not break this Commandment, and these are,\n\n1. Intemperance, or excess in eating or drinking; the former of which is\na making provision for the flesh, to fulfil the lusts thereof; the\nlatter confounds and buries the little reason a person was master of,\nand makes him an easy prey to temptation. This was Lot\u2019s case, who kept\nhis integrity in Sodom; yet being made drunk by his daughters in Zoar,\nhe committed the abominable sin of incest with them, Gen. xix. 31.\n\n2. Idleness, consisting either in the neglect of business, or indulging\ntoo much sleep, which occasions many temptations. Thus David first gave\nway to sloth, and then was tempted to uncleanness; and it is observed,\nthat _at the time when kings go forth to battle_, 2 Sam. xi. 1, 2. and\nhe ought to have been with his army in the field, he tarried at\nJerusalem, and slept in the middle of the day; for _in the evening tide\nhe arose from off his bed_; And the heinous sin he was guilty of, which\nwas the greatest blemish in his life, ensued hereupon.\n\n3. Pride in apparel, or other ornaments, beyond the bounds of modesty,\nor for other ends than what God, when he clothed man at first, intended;\nwhen our attire is inconsistent with our circumstances in the world, or\nthe character of persons professing godliness: This God reproves the\nJews for, when grown very degenerate, and near to ruin, Isa. iii. 16,\n_&c._ _seq._ And Jezebel, when Jehu came in quest of her, _painted her\nface, and tired her head_; but this did not prevent his executing God\u2019s\nrighteous judgments upon her. All these things are mentioned as the sins\nfor which Sodom was infamous; and gave occasion to those other\nabominations, which provoked God to destroy them, Ezek. xvi. 49. And to\nthis we may add,\n\n4. Keeping evil company: Thus it is said of the lewd woman, _she hath\ncast down many wounded_, Prov. vii. 26. This will hasten our own ruin;\nespecially if we associate ourselves with such persons out of choice:\nfor it is a sign that our hearts are exceedingly depraved and alienated\nfrom God: Nevertheless, if Providence cast our lot amongst bad company,\nwe may escape that guilt and defilement, which would otherwise ensue, if\nwe bear our testimony against their sin, and are _grieved_ for it, as\nLot was for the filthy conversation of the Sodomites, among whom he\ndwelt, 2 Pet. ii. 7, 8. Moreover, the frequenting those places where\nthere are mixed dancing, masquerades, stage-plays, _&c._ which tend to\ncorrupt the principles and practices, and seldom fail of defiling the\nconsciences, and manners of those who attend on them: These are\nnurseries of vice, and give occasion to this sin, and many others, Prov.\nvi. 27, compared with 32.\n\nAs for the remedies against it, these are, an exercising a constant\nwatchfulness against all temptations thereunto, chap. viii. 9. avoiding\nall conversation with men or books which tend to corrupt the mind, and\nfill it with levity, under a pretence of improving it: But more\nespecially a retaining a constant sense of God\u2019s all-seeing eye, his\ninfinite purity and vindictive justice, which will induce us to say as\nJoseph did, in the like case, _How can I do this great wickedness and\nsin against God_, Gen. xxxix. 9.[2]\n\nFootnote 1:\n\n  _Vid. Grot. de jur. bell. & pacis, Lib. ii. cap. v. \u00a7 9._\n\nFootnote 2:\n\n  The Theatre is said to have commenced at Athens, but to have been so\n  much disapproved of, both in Greece and at Rome, that it was allowed\n  no permanency till the days of Pompey. Minutius Felix derided the\n  Christians for abstaining from this amusement. It is not probable\n  therefore that the first Christians required any reproof in any of the\n  Epistles for this vice. But every abuse of it may find its correction\n  in scripture. Morals and piety may be thrown into Dialogue without\n  reasonable objection. But to turn these things into play, and the\n  amusement of the reprobate, cannot be justified.\u2014There is no fairness\n  in arguing from what they might be, to prove the lawfulness of plays\n  in the state in which they are, always have been, and will probably\n  always be. That they are, and tend to evil is proved by the avidity\n  with which they are frequented by even the worst members of society.\n  They are calculated to excite the affections and passions in the\n  highest manner, and so to render private happiness, domestic\n  enjoyments, and religious observances insipid or disgusting. The\n  reiteration of scenes of impurity, illicit amours, extravagant\n  passions, jealousy, and revenge, will make a silent and secret\n  impression upon the mind, and if they do not promote the same\n  wickedness, they will at least render the mind less abhorrent of such\n  crimes. True religion requires the exclusion of such imaginations, the\n  immediate banishment of such thoughts, that we should mortify and deny\n  ourselves; \u201c_Blessed are the pure in heart for they shall see God._\u201d\n  The cruelty and bloodshed frequently threatened, or resorted to in\n  defence of false honour; the pomp, pride, and ambition not\n  unfrequently exhibited upon the stage, must necessarily prompt to like\n  feats in vindication of character, or at least lead to self-importance\n  and fastidiousness; but the gospel teaches humility, self-denial,\n  lowliness of mind; \u201c_Blessed are the poor in spirit._\u201d When such\n  representations please, they prove the mind corrupt, and become an\n  index of the morals of those who are entertained with such spectacles.\n  The Christian duties of meekness, silence, forbearance, humility,\n  bearing the cross, faith, and repentance, are either incapable of\n  being transferred to the stage, or if seen there are exposed to\n  contempt, and ridicule. The addresses to Deity, and prayers there\n  offered, are surely Heaven-provoking blasphemies. The Theatre\n  interrupts religious, domestic, and public duties; it dissipates and\n  fascinates the mind; weakens conscience, grieves the Holy Spirit,\n  wastes property, and time; and unqualifies both for this, and the\n  world to come.\n\n  Every one who attends is chargeable with the evil which obtains before\n  him, for he goes voluntarily, he submits himself as to the matter of\n  his amusement to others, and thus with the blessings of Providence,\n  bribes the enemies of God to blaspheme him.\n\n  Some men of character for morals have countenanced, and some have\n  written for the stage, perhaps they calculated upon what it might be,\n  and aimed to correct the evil by drawing to it the more respectable of\n  society. But the great majority of men are enemies to God, these will\n  only be pleased with evil, and their pleasure will always be sought,\n  because interest will compel to this. This is therefore doing evil\n  that good may come; if indeed it can under any circumstances be good,\n  to turn even correct performances, if such there were, into publick\n  amusement.\n\n  After all there can be no hope of a total removal of this evil, yet we\n  are on this account no more excused from bearing testimony against it,\n  than from opposing other crimes which cannot be wholly prevented.\n\n\n\n\n                           Quest. CXL., CXLI.\n\n\n    QUEST. CXL. _Which is the eighth Commandment?_\n\n    ANSW. The eighth Commandment is, [_Thou shalt not steal._]\n\n    QUEST. CXLI. _What are the duties required in the eighth\n    Commandment?_\n\n    ANSW. The duties required in the eighth Commandment are, truth,\n    faithfulness, and justice in contracts, and commerce between man and\n    man; rendering to every one his due; restitution of goods unlawfully\n    detained from the right owners thereof; giving, and lending freely,\n    according to our abilities, and the necessities of others;\n    moderation of our judgments, wills, and affections, concerning\n    worldly goods; a provident care and study to get, keep, use, and\n    dispose those things which are necessary and convenient for the\n    sustentation of our nature, and suitable to our condition; a lawful\n    calling, and diligence in it; frugality, avoiding unnecessary\n    law-suits, and suretyship, or other like engagements; and an\n    endeavour, by all just and lawful means, to procure, preserve, and\n    further the wealth and outward estate of others, as well as our own.\n\nThis Commandment supposes, that God has given to every one a certain\nportion of the good things of this world, that he may lay claim to as\nhis own; which no other has a right to. The general scope and design\nthereof, is to put us upon using endeavours to promote our own and our\nneighbour\u2019s wealth and outward estate. As to what concerns ourselves, it\nrespects the government of our affections, and setting due bounds to our\ndesires of worldly things, that they may not exceed what the good\nprovidence of God has allotted for us, in order to our comfortable\npassage through this world. Thus Agar prays, _Give me neither poverty\nnor riches; feed me with food convenient for me_, Prov. xxx. 8.\n\nAs to what respects our endeavours to gain the world; it requires a due\ncare and diligence, to get, and keep a competency thereof; that we may\nnot, through our own default, expose ourselves to those straits and\nnecessities which are the consequence of sloth and negligence, chap.\nxxiii. 21. chap. xxiv. 30, 31. God may, indeed, give estates to some\nwithout any pains, or care to get them, Deut. vi. 10, 11. yet, even in\nthis case, sloth is a sin which brings with it many hurtful lusts, that\nrender riches a snare, and hindrance to their spiritual welfare:\nTherefore they, who are in prosperous circumstances in the world, ought\nnot to lay aside all care and industry to improve, what they have to the\nglory of God. But, on the other hand, they who are in a low condition,\nought to use a provident care and diligence, in order to their having a\ncomfortable subsistence therein. Accordingly this Commandment obliges us\nto use all lawful endeavours to promote our own and our neighbour\u2019s\nwealth, and outward estate.\n\nI. To promote our own wealth and estate. This we are to do,\n\n1. By frugality in our expences, avoiding profuseness; and that, either\nin giving away our substance to unfit objects, to wit, those who are in\nbetter circumstances than ourselves, who ought to be givers rather than\nreceivers, Prov. xxii. 16. or else in making large contributions to\nsupport a bad cause, and in consuming our substance on our lusts.\nLikewise when we are unwarily profuse in those expences, which would be\notherwise lawful, did they not exceed our circumstances or income in the\nworld, which contains a disregard of the future estate of our families,\nand taking a method to reduce ourselves and them to poverty, 1 Tim. v.\n8. Or, if our circumstances will admit of large expenses; yet, to abound\ntherein, merely out of ostentation, and at the same time, to withhold\nour liberality from the poor is inconsistent with frugality.\n\n2. We ought also to be diligent, and industrious in our calling; and, in\norder thereunto,\n\n(1.) We are wisely to make choice of such a calling, in which we may\nglorify God, and expect his blessing, in order to the promoting our\nwealth and outward estate; therefore that business is to be chosen which\nwe are most capable of managing, and has in itself the fewest\ntemptations attending it; especially such wherein the conscience is not\nburdened by unlawful oaths, or prostituting solemn ordinances, not\ndesigned by Christ as a qualification for them. Moreover, we are not to\nchoose those callings wherein the gain is obtained by oppression or\nextortion, and which cannot be managed without danger of sinning; which\nwill bring the blast of providence on all our undertakings. Therefore we\nare earnestly to desire God\u2019s direction in this weighty concern, as well\nas depend on him for success therein, Eccl. ix. 11. Deut. viii. 18.\n\n(2.) When we have made choice of a lawful calling, we are to manage it\nin such a way, that we may expect the blessing of God, in order to the\npromoting our wealth and outward estate. Accordingly,\n\n[1.] Let us pursue and manage it with right and warrantable ends, to\nwit, the glory of God; and, in subordination thereunto, our providing\nfor ourselves and families, that we may be in a capacity of doing good\nto others, and serving the interest of Christ in our day and generation.\n\n[2.] Let us take heed that our secular employments do not rob God of\nthat time, which ought to be devoted to his worship; and that our hearts\nbe not alienated from him, so that while we are labouring for the world,\nwe should live without God therein.\n\n[3.] Let us take heed that we do not launch out too far, or run too\ngreat hazards in trade, resolving that we will be suddenly rich or poor,\nwhich may tend to the ruin of our own families, as well as others, 1\nTim. vi. 9.\n\n[4.] Let us bear disappointments in our callings, with patience and\nsubmission to the will of God, without murmuring or repining at his wise\nand sovereign dispensations of providence herein.\n\nII. This Commandment obliges us to promote the wealth and outward estate\nof our neighbour. This we are to do, by exercising strict justice in our\ncontracts and dealings with all men; and by relieving the wants and\nnecessities of those who stand in need of our charity.\n\n1. As to what respects the exercise of justice in our dealings.\n\n(1.) We must take heed, that we do not exact upon, or take unreasonable\nprofit of those whom we deal with, arising from the ignorance of some,\nand the necessities of others, Jer. iii. 15. Neither, must we use any\nmethods to supplant and ruin others, against the laws of trade, by\nselling goods at a cheaper rate than any one can afford them, thereby\ndoing damage to ourselves with a design to ruin them, who are less able\nto bear such a loss.\n\n(2.) Those goods, which we know to be faulty, are not, by false arts, or\ndeceitful words, to be sold, as though they were not so, Amos viii. 6.\nAnd, on the other hand, the buyer is not to take advantage of the\nignorance of the seller, as it sometimes happens; neither is he to\npretend that it is worth less than he really thinks it to be, Prov. xx.\n14.\n\n(3.) Nothing is to be diminished in weight or measure, from what was\nbought, worse goods to be delivered than what were purchased, Amos vii.\n5. nor the _balances to be falsified by deceit_, Deut. xxv. 13, 14, 15.\n\n2. We are to promote the good of our poor distressed neighbour, in works\nof charity; and that not only by inward sympathy, or bowels of\ncompassion towards him; but according to our ability, by relieving him.\nTo induce us hereunto, let us consider, that outward good things are\ntalents given us, with this view, that hereby we may be in a capacity of\nhelping others, as well as be needing help ourselves. And when we do\nthis, we may be said to improve what we have received from God, as those\nwho are accountable to him for it, and testify our gratitude to him for\noutward blessings. It may also be considered, that Christ takes such\nacts of kindness, when proceeding from an unfeigned love to him, as done\nto himself, Matt. xxv. 40. Prov. xix. 17. And, to this we may add, that\nthere are many special motives, taken from the objects of our charity,\nnamely, the pressing necessities of some, the excelling holiness of\nothers; and, in some instances, we may consider, that, by an act of\ncharity, whereby we relieve one, we do good to many; or the tendency\nthat this may have to promote the interest of Christ in general, when we\nrelieve those that suffer for the sake of the gospel. This leads us to\nconsider,\n\n(1.) Of whom works of charity are required. If this be duly weighed, we\nshall find, that scarce any are exempted from this duty, except it be\nthose of whom it may be said, there are none poorer than themselves, or\nwho have no more than what is absolutely necessary to support their\nfamilies, or such as are labouring hard, to spare out of their necessary\nexpenses, what will but just serve to pay their debts; or they who are\nreduced to such straits as to depend upon others, so that they can call\nnothing they have their own.\n\nNevertheless, this duty is incumbent;\n\n[1.] On the rich, out of their abundance.\n\n[2.] On those who are in middle circumstances in the world, who have a\nsufficiency to lay out in superfluous expenses: And,\n\n[3.] Even the poor ought to give a small testimony of their gratitude to\nGod, by sparing a little, if they can, out of what they get in the\nworld, for those who are poorer than themselves; which, if it be but a\nfew mites, it may be an acceptable sacrifice to God, Luke xxi. 2, 4.\nand, if persons have nothing before hand in the world, they ought to\nwork for this end, as well as to maintain themselves and families, Eph.\niv. 28.\n\n(2.) We are now to consider, who are to be reckoned objects of our\ncharity. To which it may be answered; Not the rich, who stand in no need\nof it, from whom we may expect a sufficient requital, Luke xiv. 12, 13,\n14. nor those who are strong and healthy, but yet make a trade of\nbegging, because it is an idle and sometimes a profitable way of living,\n2 Thess. iii. 10-12. But such are to be relieved, who are not able to\nwork; especially if they were not reduced to poverty by their own sloth\nand negligence, but by the providence of God not succeeding their\nendeavours; and if, while they were able, they were ready to all works\nof charity themselves, 1 Tim. v. 10. and to these we may add, such who\nare related to us, either in the bonds of nature, or in a spiritual\nsense, Gal. vi. 10. This leads us to enquire,\n\n(3.) What part, or proportion of our substance, we are to apply to\ncharitable uses? In answer to this, let it be considered, that the\ncircumstances of persons in the world being so various, as well as their\nnecessary occasions for extraordinary expenses, it is impossible to give\na general rule, to be observed by all. However, it must be premised,\n\n[1.] That our present contributions, ought not to preclude all thoughts,\nabout laying up for ourselves or families, for time to come.\n\n[2.] Whatever proportion we give of our gain in the world, some\nabatements may reasonably be made for losses in trade; especially if\nwhat we give was not determined, or laid aside, for that use before the\nloss happened. As to what may farther be observed concerning this\nmatter, it ought to be left to the impartial determination of every one,\nwho is to act, as being sensible that he is accountable to God herein.\nThe apostle lays down one general rule; _Every man, according as he\npurposeth in his heart, so let him give; not grudgingly, or of\nnecessity; for God loveth a cheerful giver_, 2 Cor. ix. 7. But though we\npretend not to determine the exact proportion which ought to be given,\n_viz._ whether it be a tenth part of their profits, or more, or less;\nyet it is highly reasonable, that every one should contribute as much in\nworks of charity, as he lays out in mere superfluities; or, at least,\nspare a part out of his superfluous expenses, for charitable uses. And\nthere are some occasions which may call for large contributions. Thus\n_the churches in Macedonia_ are commended, not only for their _giving\naccording to_, but _beyond their power_, chap. viii. 1, 2, 3. _Three_\nthings may be here considered,\n\n_1st_, The extreme necessities of those whom we are bound to take care\nof; and, sometimes, the distressed circumstances of the church of God,\nin general, require larger contributions than ordinary; which was the\noccasion of the Command mentioned by our Saviour, of selling all, and\ngiving to the poor, which was put in practice in the infancy of the\nchurch, or the first planting of the gospel, at Jerusalem.\n\n_2dly_, Extraordinary instances of the kindness of God, in prospering\nus, either in worldly or spiritual concerns, beyond our expectation,\ncall for extraordinary expressions of gratitude to God, in laying by for\nthe poor, 1 Cor. xvi. 2.\n\n_3dly_, When we have committed great sins, or are under very humbling\nprovidences, whether personal or national, as being exposed to, or\nfearing the judgments of God, which seem to be approaching; this calls\nfor deep humiliation, and, together therewith, proportionable acts of\ncharity.\n\n(4.) We are now to consider, with what frame of spirit works of charity\nare to be performed? To which, it may be answered, that they are to be\nperformed prudently, as our own circumstances will permit, and the\nnecessity of the object requires; also seasonably, not putting this duty\noff till another time, when the necessities of those, whom we are bound\nto relieve, call for present assistance, Prov. ii. 28. It is also to be\ndone secretly, as not desiring to be seen of men, or commended by them\nfor it, Matt. vi. 3, 4, and cheerfully, 2 Cor. ix. 7. also with\ntenderness and compassion to those whose necessities call for relief, as\nconsidering how soon God can reduce us to the same extremity which they\nare exposed to, who are the objects of our charity. It ought to be done\nlikewise with thankfulness to God, that has made us givers, rather than\nreceivers, Acts x. 35. and, as a testimony of our love to Christ,\nespecially when we contribute to the necessities of his members, Matt.\nx. 42.\n\n\n\n\n                             Quest. CXLII.\n\n\n    QUEST. CXLII. _What are the sins forbidden in the eighth\n    Commandment?_\n\n    ANSW. The sins forbidden in the eighth Commandment, besides the\n    neglect of the duties required, are, theft, robbery, man-stealing,\n    and receiving any thing that is stolen, fraudulent dealing, false\n    weights and measures, removing landmarks, injustice and\n    unfaithfulness in contracts between man and man, or in matters of\n    trust; oppression, extortion, usury, bribery, vexatious law-suits,\n    unjust inclosures, and depopulations; ingrossing commodities to\n    enhance the price, unlawful callings, and all other unjust, or\n    sinful ways of taking, or withholding from our neighbour what\n    belongs to him, or of enriching ourselves. Covetousness, inordinate\n    prizing and affecting worldly goods; distrustful and distracting\n    cares and studies in getting, keeping, and using them, envying at\n    the prosperity of others. As likewise idleness, prodigality,\n    wasteful gaming, and all other ways whereby we do unduly prejudice\n    our own outward estate; and defrauding ourselves of the due use and\n    comfort of that estate which God hath given us.\n\nThis Commandment forbids, in general all kind of theft; and may include\nin it that which is very seldom called by this name, to wit, the robbing\nof ourselves and families; which we may be said to do, by neglecting our\nworldly calling, or by the imprudent management thereof. Also, by\nlending larger sums of money than our circumstances will well bear, to\nthose who are never like to pay it again; or, which is in effect the\nsame, by being surety for such. Moreover we rob ourselves and families,\nby being profuse and excessive in our expenses; and by consuming what we\nhave, while pursuing our pleasures more than business; or by gaming,\nwhereby we run the risque of losing part of our substance, and thereby\nreducing ourselves, or others, to poverty. On the other hand, we rob\nourselves and families, when, out of a design to lay up a great deal for\nthe time to come, we deprive ourselves and them, of the common\nnecessaries of life, which is, in effect, to starve for the present, to\nprevent our starving for the future. But, passing this by, we shall\nconsider this Commandment more especially, as it respects our defrauding\nothers; and this is done,\n\nI. By taking away any part of their wealth, or worldly substance. This\nis generally known by the name of theft, and that, with the greatest\nseverity, in proportion to its aggravations; and they who are guilty of\nit, are, without repentance, excluded from the kingdom of God, 1 Cor.\nvi. 9, 10. However, let it be considered, that every kind of theft does\nnot deserve an equal degree of punishment from men; for sometimes hereby\nthe owner of what was stolen, receives but little damage; though in this\ncase, some punishment, short of death, ought to be inflicted, to reform\nthe wicked person, and deter him from going on in the breach of this\nCommandment, from less to greater sins.\n\nBy the law of God, a simple theft was punished with restitution of\ndouble, and sometimes, four times as much as the damage amounted to,\nwhich was sustained thereby, Exod. xxii. 1, 4, 7. Yet, in other cases,\nthe theft was punished with death, when it had in it some circumstances\nthat aggravated it in an uncommon degree; as if an house, which ought to\nbe reckoned a man\u2019s castle, be broke open, and that, in the night-time,\nwhen he is in no condition of defending himself, or his worldly\nsubstance. In this case the law is not unjust, that punishes the thief\nwith death; and this is supposed in that law which says, that he that\nkills such an one who _breaks up_ his neighbour\u2019s house by night, shall\nhave _no blood shed for him_, ver. 2. But, in other instances,\nconfinement, and hard labour, may be as effectual a way to put a stop to\nthis sin; and is rather to be chosen than punishment with death. Thus\nconcerning this Commandment, as broken by theft.\n\nII. It is farther broken, by unfaithfulness, or breach of trust; whether\nthe trust he devolved on us by nature, as that of parents towards their\nchildren; or by contract, as that of servants, who are entrusted with\nthe goods and secrets of their masters; or, that which is founded in the\ndesire and request of those who constitute persons executors to their\nwills, or guardians to orphans, under age, provided they accept of this\ntrust; I say, if these violate their trust, by embezzling or squandering\naway the substance of others, defrauding them, to enrich themselves.\nThis is not only theft, but perfidiousness, and highly provoking to God;\nand deserves a more severe punishment from men, than is usually\ninflicted.\n\nIII. This Commandment may be said to be broken, by borrowing, and not\npaying just debts; as the Psalmist says, _The wicked borroweth and\npayeth not again_, Psal. xxxvii. 21. Nevertheless, there are some cases\nin which a man is not guilty hereof, though he borrows and does not pay,\n_viz._ If, when he borrowed, there was a probability of his being able\nto repay it; or otherwise, if he discovered his circumstances fully to\nhim, of whom he borrowed, to whom it would hereby appear, whether there\nwas any likelihood of paying him or not; or if he gave full conviction,\nwhen he borrowed, that he was able to pay, but the providence of God,\nwithout his own default, has rendered him unable; in this case mercy is\nto be shewn him, and he is not to be reckoned a breaker of this\nCommandment. However, a person is guilty of the breach hereof, in\nborrowing, and not paying debts.\n\n1. If the borrower pretends his circumstances to be better than they\nare, and so makes the lender believe, that, in a limited time, he shall\nbe able to repay him; when, in his own conscience, he apprehends that\nthere is no probability hereof.\n\n2. When a person was in such circumstances at the time of his borrowing,\nthat by industry in his calling, he might be able to pay the creditor;\nbut, by neglect of business, or embezzling his substance, he renders\nhimself unable to pay, such an one is chargeable with the breach of this\nCommandment.\n\n3. If pity be shewn, by compounding for a part, instead of the whole\ndebt, in case of present insolvency; though the debtor, in form of law,\nbe discharged, with the creditor\u2019s consent; yet the law of God and\nnature, obliges him to pay the whole debt, if providence makes him able\nhereafter; or else he can hardly be excused from the breach of this\nCommandment.\n\nThis leads us to enquire, what judgment we may pass on the Israelites\n_borrowing of the Egyptians jewels of silver, and jewels of gold_; which\nwe read of in Exod. xii. 35. whether they were herein guilty of the\nbreach of this Commandment.\n\n_Answ._ The word[3] which we render _borrowed_, might as well be\nrendered _asked_, or _demanded_. And so we must suppose, that the\nEgyptians were so desirous that the Israelites should be gone,\napprehending, that if they continued, they were all dead men, that they\nmight have of them whatever they demanded, as necessary for this\nexpedition; and, if they came back again, as they supposed they should,\nthey would be obliged to return them. If this be the sense of the Hebrew\nword, there is no difficulty in the text, nor any appearance of the\nbreach of this Commandment.\n\nBut since the sense of the word is indeterminate, signifying to\n_demand_, as well as to _borrow_, as was before observed, God\u2019s order\nimports the former; though they might understand it in the latter, as\ndenoting a borrowing with a design to restore. Therefore, let it be\nconsidered,\n\n(1.) That they did this by God\u2019s command, who has a right to take away\nthe goods that one possesses, if he pleases, and give them to another;\nfor he takes away nothing but his own. Now, that they had his warrant\nfor borrowing or demanding these things of the Egyptians, appears from\nthe second verse.\n\n(2.) The reason why God ordered them to do this, if we look beyond his\nabsolute sovereignty, was, because the Israelites deserved them as\nwages, for their hard service; and this might be reckoned a reward of\nthe good offices that Joseph had done to that kingdom; which had been\nlong since forgotten.\n\n(3.) As to what concerns the Israelites, it is probable, they expected\nnothing else but to return again, and restore to the owners what they\nhad borrowed of them, after they had sacrificed to God in the\nwilderness; at least, they were wholly passive, and disposed to follow\nthe divine conduct, by the hand of Moses. And when they were in the\nwilderness, they could not restore what they had borrowed, since the\nowners thereof, as is more than probable, were drowned in the Red Sea,\nwhose revenge and covetousness, as well as Pharaoh\u2019s orders, prompted\nthem to follow them. Or if some of the owners might have been heard of,\nas yet surviving, their right to what was borrowed of them, was\nforfeited, by reason of the hostile pursuit of Pharaoh and his hosts,\nwhich put them into a state of war.\n\nThis may lead us farther to enquire, what judgment we may pass on the\nmany ravages and plunders that are generally made by armies engaged in\nwar; whether they may be reckoned a breach of this Commandment? And,\n\n[1.] It is beyond dispute, that, if the war be unjust, as all the blood\nthat is shed, is murder, or a breach of the sixth Commandment; so all\nthe damage that is done by burning of houses, or taking away the goods\nof those against whom it is carried on, is a breach of this Commandment.\nBut,\n\n[2.] If we suppose the war to be just, and the damage done only to those\nwho are immediately concerned in it, and that it is an expedient to\nprocure peace; it is unquestionably lawful, and no breach of this\nCommandment. Thus when the Israelites were commanded to destroy the\ninhabitants of the land of Canaan, as criminals, they were admitted to\nseize on the spoil of other nations, who were remote from them, Deut.\nxx. 14, 15. when conquered by them.\n\n[3.] As for those plunders and robberies which are committed on private\npersons, who are not concerned in the war any otherwise than as subjects\nof the government, against which it is undertaken; and especially, if\ntheir loss has no direct tendency to procure peace; this can hardly be\njustified from being a breach of this Commandment.\n\nIV. This Commandment is also broken by oppression; whereby the rich may\nbe said to rob, and even swallow up the poor, Psal. xiv. 4. Psal. x. 9.\nMicah iii. 2, 3. Now there are various ways by which persons may be said\nto oppress others.\n\n1. By engrossing those goods which are necessary for food or clothing,\nthereby to enhance the price thereof, whereby the poor are brought into\ngreat extremities.\n\n2. When persons enrich themselves out of the unmerciful labour exacted\nof their servants, whom they will hardly suffer to live, to eat the just\nreward of their service. Such a master was Laban to Jacob, Gen. xxxi.\n41, 42.\n\n3. When landlords turn their tenants out of their houses or farms, when\nthey find that they get a comfortable subsistence by their industry,\ntaking occasion from thence, to raise their rent, in proportion to the\nsuccess God gives them therein.\n\n4. When the rich make the poor suffer by long delays, to pay their\ndebts, that they may gain advantage by the improvement of that money\nwhich they ought to have paid them.\n\nV. A person may be said to break this Commandment, by engaging in unjust\nand vexatious law-suits. However, it is to be owned, that going to law\nis not, at all times, unjust; for it is sometimes a relief against\noppression; and it is agreeable to the law of nature for every one to\ndefend his just rights; and for this reason God appointed judges, (to\ndetermine such-like causes) to whom the people were to have recourse,\nthat they might _shew them the sentence of judgment_, Deut. xvii. 8, 9.\nNevertheless, we must sometimes conclude law-suits to be oppressive; as,\n\n1. When the rich make use of the law, to prevent, or prolong the payment\nof their debts, or to take away the rights of the poor, who, as they\nsuppose, will rather suffer injuries than attempt to defend themselves.\n\n2. When bribes are either given or taken, with a design to pervert\njustice, 1 Sam. viii. 2. And to this we may add, that the person who\npleads an unrighteous cause, concealing the known truth, perverting the\nsense of the law, or alleging that for law or fact, which he knows not\nto be so; and the judge who passes sentence against his conscience,\nrespecting the person of the rich, and brow-beating the poor; these are\nall confederates in oppression; and such methods of proceeding, are\nbeyond dispute, a breach of this Commandment.\n\n_Obj._ Our Saviour forbids going to law, though it were to recover our\njust rights; when he says, _If any man will sue thee at the law, and\ntake away thy coat, let him have thy cloke also_, Matt. v. 40.\n\n_Answ._ To this it may be replied; that some things may be omitted for\nprudential reasons, which would not otherwise be unlawful to be done.\nOur Saviour does not forbid using our endeavours, in a legal way, to\nrecover our right in all cases; but more especially at that time, when\nhis followers could hardly expect to meet with justice. And, it may be,\nthey were oppressed by fines, or distress, laid on them, for their\nembracing Christianity; in this case he advises them, patiently to bear\ninjuries, when they could hardly expect relief from their unjust judges.\n\nVI. This Commandment is broken by extortion, or oppressive usury. Thus\nit is said of the righteous man, _He putteth not out his money to\nusury_, Psal. xv. 5. The word[4] signifies _biting_ usury; which is,\nbeyond dispute, unlawful. We have elsewhere considered in what cases the\nIsraelites might take usury, and when not[5]. And, upon the whole, it is\ncertainly unlawful, to exact more than the legal rate or worth of the\nloan of money; or to exact any usury of the poor; especially for that\nwhich was borrowed to supply them with the necessaries of life.\n\nHaving considered in what instances this Commandment is broken, we\nproceed to shew, what a person ought to do, who has been guilty of the\nbreach thereof, in any of the forementioned instances, in order to his\nmaking restitution for the injuries he has done to his neighbour. This\nought always to attend the exercise of sincere repentance in those who\nhave been guilty of this sin, of which we have an instance in Zaccheus,\nLuke xix. 8. and the neglect hereof will be like a worm at the root of\nill gotten estates, and will be little better than a continual theft.\n\n_Obj._ 1. To this it is objected, that this may be a prejudice to our\nreputation, by making our crime public, which before was only known to\nourselves.\n\n_Answ._ To this it may be replied;\n\n1. That, what we do in this matter, is not really a reproach, but an\nhonour; and it is hardly to be supposed, that he, to whom we perform so\njust and unexpected a duty, will be so barbarous as to divulge or\nimprove this against us, to our disadvantage.\n\n2. There are private ways of retaliation, whereby the injured party may\nreceive what is sent to him, in a way of restitution, and not know from\nwhom it comes; or, good turns may be done to him, in a way of\ncompensation for the damages he has received, and he not know, that they\nare done with this design; and, by this means, we disburden our\nconsciences, perform a necessary duty, and, at the same time, prevent\nthe supposed ill-consequences that might attend it.\n\n_Obj._ 2. It is farther objected, that sometimes the making restitution\nis impracticable; as when the person injured is dead, and we know of\nnone that has a right to receive it. And sometimes we may have been\nguilty of so many instances of fraud and oppression, and, that to such a\ngreat number of persons, that it is next to impossible, to make\nrestitution.\n\n_Answ._ To this it may be replied; that when it is impossible for us to\nmake restitution to those whom we have injured; or, when we know of none\nthat survive them, who have a right to receive it, the best expedient, I\napprehend, we can make use of, is, to give it to the poor; for, since it\nis not, in justice, our own, we do, as it were, hereby give it to the\nLord, who is the original proprietor of all things.\n\nFootnote 3:\n\n  _The Hebrew word_ \u05e9\u05d0\u05dc _which is here used, does not only signify_\n  commodavit, _or_ usui dedit, _or_ accepit, _but_ petiit, _or_\n  postulavit; _in the last of which senses it is to be understood, in_\n  Deut. x. 12. What doth the Lord require or demand of thee, &c. _And\n  in_ Judges v. 25. _where the same word is used, it is said, that_\n  Sisera asked water of Jael; _not as one that was borrowing it of her,\n  but as a gratuity for former kindness which he had shewn to her_.\n\nFootnote 4:\n\n  _From \u05e0\u05e9\u05da, momordit._\n\nFootnote 5:\n\n  _See 3 vol. p. 422._\n\n\n\n\n                     Quest. CXLIII., CXLIV., CXLV.\n\n\n    QUEST. CXLIII. _What is the ninth Commandment?_\n\n    ANSW. The ninth Commandment is, [_Thou shalt not bear false witness\n    against thy neighbour_.]\n\n    QUEST. CXLIV. _What are the duties required in the ninth\n    Commandment?_\n\n    ANSW. The duties required in the ninth Commandment are, the\n    preserving and promoting of truth between man and man, and the good\n    name of our neighbour as well as our own. Appearing, and standing\n    for, and from the heart, sincerely, freely, clearly, and fully,\n    speaking the truth, and only the truth, in matters of judgment and\n    justice, and in all other things whatsoever; a charitable esteem of\n    our neighbours; loving, desiring, and rejoicing in their good name,\n    sorrowing for, and covering of their infirmities; freely\n    acknowledging their gifts and graces; defending their innocency; a\n    ready receiving of a good report, and unwillingness to admit an evil\n    report concerning them, discouraging tale-bearers, flatterers, and\n    slanderers; love and care of our own good name, and defending it\n    when need requireth, keeping of lawful promises, studying and\n    practising of whatsoever things are true, honest, lovely, and of\n    good report.\n\n    QUEST. CXLV. _What are the sins forbidden in the ninth Commandment?_\n\n    ANSW. The sins forbidden in the ninth Commandment, are, all\n    prejudicing the truth, and the good name of our neighbours as well\n    as our own, especially in public judicature, giving false evidence,\n    suborning false witnesses, wittingly appearing and pleading for an\n    evil cause, out-facing and over-bearing the truth, passing unjust\n    sentence, calling evil good, and good evil, rewarding the wicked\n    according to the work of the righteous; and the righteous according\n    to the work of the wicked; forgery, concealing the truth, undue\n    silence in a just cause, and holding our peace when iniquity calleth\n    for either a reproof from ourselves, or complaint to others;\n    speaking the truth unseasonably, or maliciously to a wrong end, or\n    perverting it to a wrong meaning, or in doubtful and equivocal\n    expressions, to the prejudice of truth or justice, speaking untruth,\n    lying, slandering, back-biting, detracting, tale-bearing,\n    whispering, scoffing, reviling, rash, harsh, and partial, censuring,\n    misconstruing intentions, words, and actions, flattering,\n    vain-glorious boasting, thinking or speaking too highly or too\n    meanly of ourselves or others, denying the gifts and graces of God,\n    aggravating smaller faults, hiding, excusing, or extenuating of sins\n    when called to a free confession, unnecessary discovering of\n    infirmities, raising false rumours, receiving and countenancing evil\n    reports, and stopping our ears against just defence, evil suspicion,\n    envying or grieving at the deserved credit of any, endeavouring or\n    desiring to impair it, rejoicing in their disgrace and infamy,\n    scornful contempt, fond admiration, breach of lawful promises,\n    neglecting such things as are of good report, and practising or not\n    avoiding ourselves or not hindering, what we can in others, such\n    things as procure an ill name.\n\nIn this Commandment we are to consider,\n\nI. What are the duties required? These are,\n\n1. Our endeavouring to promote truth in all we say or do; and that, as\nto what either concerns ourselves, or others. As to what concerns\nourselves, we are to fence against every thing that savours of deceit or\nhypocrisy; and, in our whole conversation, endeavour to be what we\npretend to be; or to speak nothing but what we know, or believe to be\ntrue, upon good evidence, the contrary whereunto is lying. As to what\nconcerns others, we must not neglect to reprove sin in them, how much\nsoever our worldly interest may lie at stake. Thus Azariah reproved\nUzziah, 2 Chron. xxvi. 18. and Elijah, Ahab; though this could not but\nbe an hazardous attempt in each of them. Moreover, we must endeavour to\nundeceive others, who are mistaken; especially if the error, they are\nliable to, be of such a nature, that it endangers the loss of their\nsalvation. We are also to vindicate those who are reproached by others,\nto the utmost of our power, according as the cause will admit of it.\n\n2. This Commandment obliges us, to endeavour to promote our own, and our\nneighbour\u2019s good name.\n\n(1.) Our own good name; which consists, not in our having the applause\nof the world, but in our deserving the just esteem thereof, and in our\nbeing loved and valued for our usefulness to mankind in general. And\nthis esteem is not to be gained by commending ourselves, or doing any\nthing, but what we engage in with a good conscience, and the fear of\nGod. And in order hereto, we must, take heed that we do not contract an\nintimacy with those, whose conversation is a reproach to the gospel,\nProv. xxviii. 7. Also we must render good for evil, and not give\noccasion to those, who watch for our halting, to insult us as to any\nthing, besides unavoidable infirmities, 1 Pet. ii. 12. Phil. iv. 8.\n\nThis degree of honour in the world, we ought first to endeavour to gain,\nespecially so far as it is necessary to our honouring God, and being\nuseful to others. And then we must be careful to maintain our good name;\nforasmuch as the loss thereof, especially, in those who have made a\npublic profession of religion, will reflect dishonour on the ways of\nGod, from whence his enemies will take occasion to blaspheme, 2 Sam.\nxii. 14. But if all our endeavours to maintain our character and\nreputation are to no purpose; being, nevertheless, followed with\nreproach as well as hatred and malice, from an unjust and censorious\nworld; let us look to it, that if we _suffer reproach_, it be\n_wrongfully; not as evil doers, but for keeping a good conscience in the\nsight of God_; which may be a means to make those that reproach us,\n_ashamed_, 1 Pet. iii. 16. Moreover, let us count the reproach of\nChrist, that is, for his sake, a glory, chap. iv. 14. Acts v. 41. Again,\nlet us always value their good opinion most, who are Christ\u2019s best\nfriends; and expect little else but ill treatment from his enemies; and\nthen we shall be less disappointed, when we are exposed to it. And let\nus not decline any thing that is our duty, in which the honour of God,\nand the welfare of his people, is concerned, for fear of reproach; but\nin this case, leave our good name in Christ\u2019s hand; whose providence is\nconcerned, for, and takes care of, the honour, as well as the wealth and\noutward estate of his people.\n\n(2.) We are to endeavour to maintain the good name of others; and in\norder thereto, we must render to them those marks of respect and honour,\nwhich their character, and advancement in gifts, or grace, calls for;\nyet without being guilty of servile flattery or dissimulation. And if\nthey are in danger of doing any thing that may forfeit their good name,\nwe are carefully to reprove them, while we have a due regard to any good\nthing that is in them, towards the Lord their God; and, in maintaining\ntheir good name, we are to conceal their faults, when we may do it\nwithout betraying the interest of Christ; and especially when the honour\nof God, and their good, is, by this means, better promoted, than by\ndivulging them, 1 Pet. iv. 8. Prov. xvii. 9.\n\nHowever, this is not without some exceptions; and therefore it may be\nobserved, that we are not to conceal the crimes committed by others.\n\n[1.] If private admonition for scandalous sins committed, prove\nineffectual, and the discovering them to others may make the offender\nashamed, and promote his reformation; then we are not to conceal his\ncrimes, though the divulging them may lessen the esteem which others\nhave of him, since it is better for him to be ashamed before men, than\nperish in his hypocrisy, Matt. xviii. 16, 17.\n\n[2.] If the crime committed be such, that shame, and the loss of his\ngood name, be a just punishment due to it, we are not to conceal it,\nthereby to stop the course of justice.\n\n[3.] When the honour and good name of an innocent person cannot be\nmaintained, unless by divulging the crimes of the guilty, he that, in\nthis case, has forfeited his good name, ought to lose it, rather than he\nthat has not.\n\nWe shall close this head by considering what reason we have to endeavour\nto maintain the good name of others. To take away our neighbour\u2019s good\nname, is to take away one of the most valuable privileges he is\npossessed of, the loss whereof may be inexpressibly detrimental to him.\nAnd sometimes it may affect his secular interest; so that hereby we may\nbe said to take away his wealth and outward estate, and prevent his\nusefulness in that station of life in which providence has fixed him.\nAccordingly we are to express a due concern for the honour and\nreputation of others as well as ourselves. Thus concerning the duties\nrequired in this Commandment.\n\nII. We proceed to consider the sins forbidden therein; which are\ncontained in that general expression bearing false witness: This may\neither respect ourselves or others. A person may be said to bear false\nwitness against himself; and that either in thinking too highly or\nmeanly of himself; in the former respect we value ourselves, or our\nsupposed attainments, either in gifts or graces, too much, in which we\nare, for the most part, mistaken, and pass a wrong judgment on them, and\nare ready to say, with the church at Laodicea, _I am rich and increased\nwith goods, and have need of nothing; and know not that we are wretched,\nand miserable, and poor, and blind, and naked_, Rev. iii. 17. These, on\nthe one hand, mistake the common gifts of the Spirit, for grace, and\nconclude themselves to be something, when they are nothing: And, on the\nother hand, many conclude, that they have no grace, and rank themselves\namong hypocrites and unbelievers, when their hearts are right with God,\nand they have had large experience of the powerful influences of his\nSpirit, but are not sensible thereof. Thus Christ says to the church in\nSmyrna, _I know thy poverty; but thou art rich_, chap. ii. 9. In these\nrespects persons may be said to bear false witness against themselves.\n\nBut that which is principally forbidden in this Commandment, is, a\nperson\u2019s bearing false witness against his neighbour; and that when he\neither endeavours to deceive, or do him prejudice, as to his reputation\nin the world; the one is called lying, the other back-biting or\nslandering. As to the former of these, when we speak that which is\ncontrary to what we know to be truth, with a design to deceive, this is\nwhat we call telling a lye; and when we act that which is contrary to\ntruth, it may be deemed a practical lye; both of which are very great\nsins.\n\n1. A person is guilty of lying, when he speaks that which is contrary to\ntruth, with a design to deceive: This the old prophet at Bethel did, to\nthe prophet of the Lord; upon which occasion it is said, that he _lyed\nunto him_, 1 Kings xiii. 18. That this may be farther considered, let it\nbe observed, that it is not barely a speaking what is contrary to truth;\nfor that a person may do, and be guiltless; as,\n\n[1.] When there is some circumstance that discovers him to speak\n_ironically_; and therefore he does not appear to have a design to\ndeceive those, to whom he addresses his discourse. Thus when the prophet\nMicaiah said to Ahab, _Go and prosper, for the Lord shall deliver it_,\nviz. _Ramoth-Gilead, into the hands of the kings_, chap. xxii. 15. it is\nplain that he spake the language of the false prophets, and that Ahab\nunderstood him in this sense, or suspected that he spake _ironically_;\nand therefore says, _How many times shall I adjure thee, that thou tell\nme nothing but that which is true?_ ver. 16. Upon which, the prophet\ntells him, without an _irony_, though in a metaphorical way, which Ahab\neasily understood; _I saw all Israel scattered upon the hills, as sheep\nthat have not a shepherd: And the Lord said, These have no master, let\nthem return every man to his house in peace_, ver. 17. which was an\nintimation, that, if he went up to Ramoth-Gilead, he should fall in\nbattle: Upon which occasion Ahab says to Jehoshaphat, _Did I not tell\nthee, that he would prophesy no good concerning me, but evil_, ver. 18.\nby which it appears, that the prophet did not deceive him,\nnotwithstanding the mode of speaking, which he at first made use of,\nwithout considering it as an irony, seemed to intimate as much.\n\n[2.] A person may speak that which is contrary to truth, being imposed\non himself, without any design to deceive another. This cannot, indeed,\naccording to the description before given, be properly called a lie:\nHowever, he may sin by asserting too positively, that which he thinks to\nbe true from probable circumstances, or uncertain information;\nespecially if what he reports, carries in it that which is matter of\nscandal, or censure. This was the case of Job\u2019s friends, who did not\ntell a lie against their own consciences: Nevertheless, they were too\nperemptory in charging him with hypocrisy, without sufficient ground;\ntherefore God imputes _folly_ to them, in that _they had not spoken of\nhim the thing which was right_, Job xlii. 8.\n\nHere it may be enquired, whether a person, who designs not to deceive,\nnor speaks contrary to the dictates of his own conscience; yet if he\npromises to do a thing, and does it not, is guilty of lying? To which it\nmay be replied,\n\n_1st_, That if a person promises to do a thing, which, at the same time\nhe really designs, and afterwards uses all the endeavours he could, to\nfulfil his promise, and something unforeseen happens, in the course of\nprovidence, which prevents the execution thereof, he cannot, properly\nspeaking, be said to be guilty of a lie; though we ought not to promise\nany thing but upon this supposition, that God enables us to perform it.\n\n_2dly_, If a person intends to do a thing, and, accordingly, promises to\ndo it, but afterwards sees some justifiable reason to alter his mind, he\nis not guilty of a lie; since all creatures are supposed to be mutable.\nThus the angels told Lot, that they would _abide in the street all\nnight_; but afterwards, upon his intreaty, they _went into the house\nwith him_, Gen. xix. 2,\n\n3. And our Saviour, when he walked with his disciples to Emmaus, _made\nas though he would have gone farther: But they constrained him, saying,\nabide with us; and he went in to tarry with them_, Luke xxiv. 28, 29.\nBut, notwithstanding this if a person promises to do any thing that is\nof advantage to another, as the paying a just debt, _&c._ it is not a\nsufficient excuse, to clear him from the guilt of sin, if he pretends\nthat he has altered his mind, supposing that it is in his power to\nfulfil it: For this is, indeed, a breach of the eighth Commandment, and\nin some respects, it will appear to him, to be a violation of this.\n\nThat we may more particularly speak concerning the sin of lying which\nmultitudes are chargeable with, let it be observed, that there are three\nsorts of lies,\n\n_1st_, When a person speaks that which is contrary to truth, and the\ndictates of his own conscience, with a design to cover a fault or excuse\nhimself or others: This we generally call an officious lie[6].\n\n_2dly_, When a person speaks that which is contrary to the known truth,\nin a jesting way; and embellishes his discourse with his own fictions,\ndesigning hereby to impose on others: This they are guilty of, who\ninvent false news, or tell stories for truth, which they know to be\nfalse. This is to lie in a jesting, ludicrous manner[7].\n\n_3dly_, There is a pernicious lie, _viz._ when a person raises and\nspreads a false report with a design to do injury to another; which is a\ncomplicated crime, and the worst sort of lying[8].\n\nHere there are two or three enquiries which it may not be improper to\ntake notice of;\n\n(1.) Whether the midwives were guilty of an officious lie, when they\ntold Pharaoh, in Exod. i. 19. that _the Hebrew women were delivered of\ntheir children ere they came in unto them_; concerning whom it is said,\nin the following verse, _that God dealt well with the midwives_ for this\nreport, which carries in it the appearance of a lie.\n\n_Answ._ To this it may be replied,\n\n[1.] That they seem not to have been guilty of a lie; for it is not\nimprobable, that God in mercy to the Hebrew women, and their children,\nmight give them uncommon strength; so that they might be delivered\nwithout the midwives assistance: Or,\n\n[2.] If this was not the case of all the Hebrew women, but only of some,\nor many of them, the midwives report contains only a concealing part of\nthe truth, while they related in other respects, that which was matter\nof fact. Now a person is not guilty of telling a lie, who does not\ndiscover all that he knows. There is a vast difference between\nconcealing a part of the truth, and telling that which is directly\nfalse. No one is obliged to tell all he knows, to one, who, he is sure,\nwill make a bad use of it. This seems to be the case of the midwives;\nand therefore their action was justifiable, and commended by God, they\nbeing not guilty, properly speaking, of an officious lye.\n\n(2.) Another enquiry is, what judgment we must pass concerning the\nactions of Rahab, the harlot, who invented an officious lye, to save the\nspies from those who pursued them, in Josh. ii. 4, 5. it is said, _she\ntook the two men and hid them_; and, at the same time, pretended, so\nthose who were sent to enquire of her concerning them, that _she wist\nnot whence they were_; but that they _went out of the city about the\ntime of the shutting of the gate; though whither they went she knew\nnot_. The main difficulty we have to account for, is what the apostle\nsays, in which he seems to commend this action, in Heb. xi. 31. _By\nfaith Rahab perished not with them that believed not, when she had\nreceived the spies with peace._\n\n_Answ._ To which it may be replied, that the apostle says, indeed, that\nshe _received the spies with peace_, that is, she protected, and did not\nbetray them into the hand of their enemies: But this act of faith does\nnot relate directly to the lie that she invented to conceal them; for,\ndoubtless, she would have been more clear from the guilt of sin, had she\nrefused to give the messengers any answer relating to them, and so had\ngiven them leave to search for them, and left the event hereof to\nprovidence. This, indeed, was a very difficult duty; for it might have\nendangered her life; and her choosing to secure them and herself, by\ninventing this lie, brought with it a degree of guilt, and was an\ninstance of the weakness of her faith in this respect.\n\nBut, on the other hand, that faith which the apostle commends in her,\nrespects some other circumstances attending this action; and,\naccordingly, it is not said, that _by faith_ she made the report to the\nmessengers concerning the spies; but _she received them with peace_: And\nthere are several things in which her faith was very remarkable, as,\n\n[1.] That she was confident that _the Lord would give them the land_,\nwhich they were contending for, Josh. ii. 9.\n\n[2.] In that she makes a just inference relating to this matter, from\nthe wonders that God had wrought for them in the red sea, ver. 10. And,\n\n[3.] In that noble confession which she makes, that _the Lord their God,\nis God in heaven above, and the earth beneath_, ver. 11.\n\n[4.] Her faith appears, in that she put herself under their protection,\nand desired to take her lot with them; which was done at the hazard of\nher own life; which she might have saved, and probably, have received a\nreward, had she betrayed them. This, I conceive to be a better\nvindication of Rahab\u2019s conduct, than that which is alleged, by some who\nsuppose, that by entering into confederacy with the spies, she put\nherself into a state of war with her own country-men, and so was not\nobliged to speak truth to the men of Jericho; since this would have many\nill consequences attending it, and give too much countenance to persons\ndeceiving others, under pretence of being in a state of war with them.\nAnd, as to what the Papists say in her vindication, that a good design\nwill justify a bad action; that it is not true in fact; and therefore\nnot to be applied to her case.\n\n(3.) It might be farther enquired, what judgment ought we to pass on the\nmethod that Jacob took to obtain the blessing, when he told his father,\n_I am Esau, thy first-born; I have done according as thou badest me_,\nGen. xxvii. 19. whether he was guilty of a lie herein?\n\n_Answ._ There is not the least doubt but that he was. Some, indeed,\nendeavour to excuse him, by alleging, that he had, before this, bought\nthe birth-right of Esau; and, upon this account he calls himself Isaac\u2019s\nfirst-born. But this will not clear him from the guilt of a lye; since\nit was an equivocation, and spoken with a design to deceive. Others own\nit to have been a lye; but extenuate it, from the consideration of God\u2019s\nhaving designed the blessing for him before he was born, chap. xxv. 31.\nBut these do not at all mend the matter: For, though God may permit, or\nover-rule the sinful actions of men to bring about his own purpose; yet\nthis does not, in the least, extenuate their sin.\n\nThat which may therefore be observed, with reference to this action of\nhis, and the consequence thereof, is, that good men are sometimes liable\nto sinful infirmities, as Jacob was; who, was followed with many sore\nrebukes of providence, which made the remaining part of his life very\nuneasy.\n\n_1st_, In his living in exile twenty years, with Laban, an hard master,\nand an unjust and unnatural father-in-law.\n\n_2dly_, In the great distress that befel him in his return; occasioned\nfirst by Laban\u2019s pursuit of him, and then by the tidings that he\nreceived of his brother Esau\u2019s _coming out to meet him_; (being prompted\nhereto by revenge which he had long harboured in his breast) _with four\nhundred men_, from whom he expected nothing less than the destruction of\nhimself, and his whole family.\n\n_3dly_, He did not obtain deliverance from the hand of God without\n_great wrestling_, chap. xxxii. 24-25. and this attended with _weeping_,\nas well as _making supplication_, Hos. xii. 4. and, though he prevailed,\nand so obtained the blessing, and therewith forgiveness of his sin; yet\nGod so ordered it, that he should carry the mark thereof upon him, as\nlong as he lived, by touching the hollow of his thigh, which occasioned\nan incurable lameness.\n\n(4.) Another enquiry is, whether the prophet Elijah did not tell a lie\nto the Syrian host, who were before Dothan, in quest of him, when he\nsaid, in 2 Kings vi. 19. _This is not the way, neither is this the city:\nFollow me, and I will bring you to the man you seek. But he led them to\nSamaria?_\n\n_Answ._ If what he says to them be duly considered, it will appear not\nto be a lie; for he told them nothing but what proved true, according to\nthe import of his words; for,\n\n_1st_, He does not say, I am not the man ye seek, which would have been\na lie; neither does he say, the man is not here: but he tells them, _I\nwill lead you to the place where ye shall find him_, or have him\ndiscovered and presented before you.\n\n_2dly_, When he says, _This is not the way; neither is this the city_;\nhe does not say, this is not the way to Dothan; neither is this the city\nso called; for then they would have been able to have convicted him of a\nlie; for they knew that they were at Dothan before they were struck with\nblindness: But the plain meaning of his words is, that this is not your\nway to find him; since the men of this city will not deliver him to you;\nbut _I will lead you to the place where you shall see him_; and _so he\nled them to Samaria_, upon which their eyes were opened, and they saw\nhim: So that this was not a lie. And the reason of his management was,\nthat the king of Israel, and the Syrian host, might be convinced, that\nthey were poor creatures in God\u2019s hand, and that he could easily turn\ntheir counsels into foolishness, and cause their attempts to miscarry\nwith shame, as well as disappointment.\n\n(5.) It may be farther enquired, whether the apostle Paul was guilty of\na lie; when, being charged, in Acts xxiii. 4, 5. with _reviling God\u2019s\nhigh priest_, he says, _I wist not that he was the high priest_? How was\nit possible that he should entertain any doubt concerning his being the\nhigh priest; which none, who were present, could, in the least,\nquestion?\n\n_Answ._ We may suppose, that the apostle, when he says, _I wist not that\nhe was the high priest_, intends nothing else, but I do not own him to\nbe the high priest, as you call him; for he is not an high priest of\nGod\u2019s appointing or approving; which, had he been, he would have acted\nmore becoming that character; and then I should have had no occasion to\nhave told him, _God shall smite thee, thou whited wall_; for that would\nhave been a _reviling him_; since I know that scripture very well, that\nsays, _Thou shalt not speak evil of the ruler of thy people_; therefore\nhe intimates, that, though he was an high priest of man\u2019s making, he was\nnot one of God\u2019s approving; and accordingly he was to be treated with\ncontempt, instead of that regard which was formerly paid to the high\npriests, when they were better men, and acted more agreeable to their\ncharacter. No one, that deserves to be called God\u2019s high priest, would\nhave ordered a prisoner, who came to be tried for his life, instead of\nmaking his defence, to be smitten on the mouth.\n\nBut, suppose we render the words agreeably to our translation, I did not\nunderstand that he was the high priest, he may be vindicated from the\ncharge of telling a lie, if we consider,\n\n_1st_, That this was a confused assembly, and not a regular court of\njudicature, in which the judge, or chief magistrate, is known to all, by\nthe place in which he sits, or the part he acts in trying causes.\n\n_2dly_, The high priest, in courts of judicature, was not known by any\nrobe or distinct habit that he wore, as judges now are; for he never\nwore any other but his common garments, which were the same that other\npeople wore, except when he ministered in offering gifts and sacrifices\nin the temple. Therefore the apostle could not know him by any distinct\ngarment that he wore.\n\n_3dly_, Through the corruption of the times, the high priest was changed\nalmost every year, according to the will of the chief governor, who\nadvanced his own friends to that dignity, and oftentimes sold it for\nmoney; it is therefore probable, that Ananias had not been long\nhigh-priest; and Paul was now a stranger at Jerusalem, and so might not\nknow that he was high priest. Thus, if we take the words in this sense,\nin which they are commonly understood, the apostle may be sufficiently\nvindicated from the charge of telling a lie.\n\n(6.) It may be farther enquired, what judgment we may pass concerning\nDavid\u2019s pretence, when he came to Abimelech, in 1 Sam. xxi. 2. that _the\nking commanded him a business_, _which no one was to know any thing of_;\nand that he had _appointed his servants to such and such a place_; and\nalso of his _feigning himself mad_, before the king of Gath, ver. 13.\nwhich dissimulation can be reckoned no other than a practical lie.\n\n_Answ._ In both these instances he must be allowed to have sinned, and\ntherefore not proposed as a pattern to us; and all that can be inferred\nfrom it is, that there is a great deal of the corruption of nature\nremaining in the best of God\u2019s people. What he told Abimelech was\ncertainly a lye; and all that he expected to gain by it, was only a\nsupply of his present necessities; the consequence whereof was, the poor\nman\u2019s losing his life, together with all the priests\u2019, except Abiathar,\nby Saul\u2019s inhumanity. And David seems to be truly sensible of this sin,\nas appears from Psal. xxxiv. which, as is intimated in the title\nthereof, was penned on this occasion; in which he arms others against\nit, in ver. 13. _Keep thy tongue from evil, and thy lips from speaking\nguile_: And in ver. 18. he seems to relate his own experience, when he\nsays, _The Lord is nigh unto them that are of a broken heart, and saveth\nsuch as be of a contrite spirit._\n\nAs to his behaviour before the king of Gath, which was a visible lie,\ndiscovered in his actions; it can, by no means, be excused from being a\nbreach of this Commandment. It is, indeed, alleged by some, to extenuate\nhis fault; that he was afraid that his having killed Goliah, would have\ninduced Achish to take away his life; as appears from what is said in\nver. 11, 12. Nevertheless, it may be considered as an aggravation of his\nsin,\n\n[1.] That his fear seems to have been altogether groundless; for, why\nshould he suppose that the king of Gath would break through all the laws\nof arms and honour, since Goliah had been killed in a fair duel, the\nchallenge having first been given by himself? why then should David fear\nthat he would kill him for that, more than any other hostilities\ncommitted in war? Besides, it is plain from what Achish says, in ver.\n15. _Have I need of mad-men, that ye have brought this fellow to play\nthe mad-man in my presence? should this fellow come into mine house?_\nthat the king of Gath was so far from designing to revenge Goliah\u2019s\ndeath on him, that he intended to employ him in his service, and take\nhim into his house; but this mean action of his made him despised by\nall; for it seems probable, by Achish\u2019s saying, _Have ye brought this\nfellow to play the mad-man?_ that he perceived it to be a feigned, and\nnot a real distraction. And this was overruled by the providence of God,\nto let the Philistines know, that the greatest hero is but a\nlow-spirited man, if his God be not with him.\n\n[2.] If we suppose that there had been just ground for his fear, the\nmethod taken to secure himself, contained a distrust of providence;\nwhich would, doubtless, have delivered him without his dissembling, or\nthus demeaning himself, or using such an indirect method in order\nthereunto. Thus concerning the violation of this Commandment, by\nspeaking that which is contrary to truth.\n\n2. This Commandment is farther broken, by acting that which is contrary\nto truth; which is what we call hypocrisy: And this may be considered,\n\n(1.) As that which is a reigning sin, inconsistent with a state of\ngrace; in which respect an hypocrite is opposed to a true believer. Such\nmake a fair shew of religion; but it is with a design to be seen of men,\nMatt. vi. 5. They are sometimes, indeed, represented as _seeking_ God,\nand _enquiring early_, or with a kind of earnestness after him, when\nunder his afflicting hand; but this is deemed no other than a\n_flattering him with their mouth, and a lying unto him with their\ntongues_; inasmuch as _their heart is not right with him_, Psal.\nlxxviii. 34,-37. And elsewhere, they are said to _love the praise of men\nmore than the praise of God_, John xii. 43.\n\n(2.) It may be farther considered, as that which believers are sometimes\nchargeable with, which is an argument that they are sanctified but in\npart; but this rather respects some particular actions, and not the\ntenor of their conversation: Thus the apostle Paul charges Peter with\ndissimulation, Gal. ii. 11,-13. though he was far from deserving the\ncharacter of an hypocrite, as to his general conversation. And our\nSaviour cautions his disciples against hypocrisy, as that which they\nwere in danger of being overtaken with, Luke xii. 1. though he does not\ncharge them with it as a reigning sin, as he did the Scribes and\nPharisees, whom he compares to _painted sepulchres_, Matt. xxiii. 27,\n28. nor were they such as the apostle speaks of, whom he calls\n_double-minded men, who are unstable in all their ways_, James i. 8.\n\nAs to that hypocrisy which we may call a reigning sin, this may be\nknown,\n\n[1.] By a person\u2019s accommodating himself to all those whom he converses\nwith, how much soever this may tend to the dishonour of Christ and the\ngospel: And this may give us occasion to enquire,\n\n_First_, Whether the apostle Paul was in any respects, chargeable with\nthis sin, when he says, in 1 Cor. ix. 20-22. _Unto the Jews, I became as\na Jew, that I might gain the Jews; to them that are under the law, as\nunder the law, that I might gain them that are under the law; to them\nthat are without law, as without law, (being not without law to God, but\nunder the law to Christ) that I might gain them that are without law. To\nthe weak, became I as weak, that I might gain the weak; I am made all\nthings to all men, that I might by all means save some._ For the\nunderstanding of this scripture, and vindicating the apostle from the\ncharge of hypocrisy, let it be considered,\n\n_1st_, That this compliance he here speaks of, was not with a design to\ngain the applause of the world, but to serve the interest of Christ;\nneither did he connive at, or give countenance to, that false worship,\nor those sinful practices of any, that were contrary to the faith, or\npurity of the gospel. Therefore when he says, _Unto the Jews, I became\nas a Jew_; he does not intend that he gave them the least ground to\nconclude, that it was an indifferent matter, whether they adhered to, or\nlaid aside the observation of the ceremonial law: For, he expressly\ntells some of the church at Galatia, who were supposed to Judaize, that\nthis was contrary to the _liberty wherewith Christ_ had _made them free,\na being again entangled with the yoke of bondage_; and that _if they\ncircumcised, Christ should profit them nothing; and_, that they were\n_fallen from grace_; that is, turned aside from the faith of the gospel,\nGal. v. 1,-4. Therefore, in this sense he did not become as a Jew, to\nthe Jews. Neither did he so far comply with the Gentiles, as to give\nthem ground to conclude, that the superstition and idolatry, which they\nwere guilty of, was an harmless thing, and might still be practised by\nthem. Therefore,\n\n_2dly_, The meaning of his compliance with the Jews or Gentiles, is\nnothing else but this; that whatever he found praise-worthy in them, he\ncommended; and if, in any instances, they were addicted to their former\nrites, or modes of worship, he endeavoured to draw them off from them,\nnot by a severe, and rigid behaviour as censuring, refusing to converse\nwith, or reproaching them, for their weakness; but using kind and gentle\nmethods, designing rather to inform than discourage them; while at the\nsame time, he was far from approving of, or giving countenance to any\nthing that was sinful in them, or unbecoming the gospel.\n\n_Secondly_, From what has been before said concerning an hypocrite\u2019s\nbeing one who performs religious duties with a design to be seen of men,\nas our Saviour says of the Pharisees, that _they love to stand praying\nin the synagogues, or in the corners of the streets, that they may be\nseen of men_, Matth. vi. 6. We may enquire, what may be said in\nvindication of the prophet Daniel, from the charge of hypocrisy?\nconcerning whom it is said, in Dan. vi. 10. that when Darius had _signed\na decree_ prohibiting any one from asking _a petition of any god or man,\nsave of the king, he_ should _be cast into the den of lions: He went\ninto his house; and his windows being open in his chamber, towards\nJerusalem, he kneeled upon his knees three times a day, and prayed, and\ngave thanks before his God, as he did aforetime_. In answer to this we\nmay observe,\n\n_1st_, That this was not done to gain the esteem or applause of men,\nwhich they are charged with, who are guilty of hypocrisy; but he did it\nin contempt of that vile decree of the Persian monarch.\n\n_2dly_, He did it at the peril of his life; and hereby discovered, that\nhe had rather be cast into the den of lions, than give occasion to any\nto think that he complied with the king in his idolatrous decree.\n\n_3dly_, Though it is said, that _he prayed, and gave thanks before his\nGod, as he did_ aforetime; yet this is not to be understood as though he\nset open his windows aforetime; so that his praying publicly at this\ntime, was to shew that he was neither ashamed, nor afraid to own his\nGod, whatever it cost him; therefore he was so far from being guilty of\nhypocrisy, that this is one of the most noble instances of zeal for the\nworship of the true God, that we find recorded in scripture.\n\n[2.] Hypocrisy is a reigning sin when we boast of the high attainments\nin gifts or grace, or set too great a value on ourselves, because of the\nperformance of some religious duties, while we neglect others, wherein\nthe principal part of true godliness consists. Thus the Pharisee _paid\ntithe of mint, annise, and cummin_, while he _omitted the weightier\nmatters of the law; judgment, mercy and faith_, chap. xxiii. 23, 24.\n\n[3.] It farther consists, in exclaiming against, and censuring others,\nfor lesser faults, while we allow of greater in ourselves; like those\nwhom our Saviour speaks of, who _behold the mote that is in their\nbrother\u2019s eye, but consider not the beam that is in their own_, Matt.\nvii. 3, 5. or, according to that proverbial way of speaking, _strain at\na gnat, and swallow a camel_. These are very fond of exposing the\nignorance of others; though they have no experimental, saving knowledge\nof divine truth in themselves; or they are very forward, to blame the\ncoldness and lukewarmness which they see in some, while at the same\ntime, that zeal which they express in their whole conduct, is rather to\nadvance themselves, than the glory of God.\n\n[4.] When persons make a gain of godliness, 1 Tim. vi. 5. or of their\npretensions to it. Thus Balaam prophesied for a reward; and accordingly\nit is said, that he _loved the wages of unrighteousness_, 2 Pet. i. 15.\n\n5. When persons make a profession of religion, because it is uppermost,\nand are ready to despise and cast it off, when it is reproached, or they\nare like to suffer for it. Thus the Pharisees, how much soever they\nseemed to embrace Christ, when attending on John\u2019s ministry; yet\nafterwards, when they saw that this was contrary to their secular\ninterest, they were _offended in him_, and prejudiced against him; and\ntherefore they say, _Have any of the rulers, or of the Pharisees,\nbelieved on him_, John vii. 48.\n\nThis sin of hypocrisy, which is a practical lie, has a tendency to\ncorrupt and vitiate all our pretensions to religion. It is like the\n_dead flie_, mentioned by Solomon, _that causeth the ointment of the\napothecary to send forth a stinking savour_, Eccl. x. 1. and it will, in\nthe end, bring on those who are guilty of it, many sore judgments; some\nof which are spiritual. Thus it is said of the Heathen, that _because,\nwhen they knew God, they glorified him not as God_, and _did not like to\nretain him in their knowledge; he gave them up to a reprobate mind, to\ndo those things that are not convenient_, &c. Rom. i. 21, 22, 28. And as\nfor the false hope, and vain confidence, which the hypocrite entertains,\nthis shall leave him in despair and confusion, Job viii. 13,-15. and be\nattended with unspeakable horror of conscience, chap. xxvii. 18. Isa.\nxxxiii. 14. Upon which account such are said to _heap up wrath_, and\nbring on themselves a greater degree of condemnation than others, Job\nxxxvi. 13. Matt. xxiii. 14. Thus we have considered this Commandment as\nbroken by speaking or acting that which is contrary, or prejudicial, to\ntruth; which leads us,\n\nII. To consider it as forbidding our doing that which is injurious to\nour neighbour\u2019s good name, either by words or actions; and this is done\ntwo ways, either before his face, or behind his back.\n\n1. Doing injury to another, by speaking against him, before his face. It\nis true, we give him hereby the liberty of vindicating himself.\nNevertheless, if the thing be false, which is alleged against him,\nproceeding from malice and envy, it is a crime of a very heinous nature;\nand this is done,\n\n(1.) By those, who, in courts of judicature, commence; and carry on\nmalicious prosecutions, in which the plaintiff, the witness, the\nadvocate that manages the cause, the jury that bring in a false verdict,\nand the judge that passes sentence contrary to law, or evidence, as well\nas the dictates of his own conscience, with a design to crush and ruin\nhim, who is maliciously prosecuted; these are all notoriously guilty of\nthe breach of this Commandment.\n\n(2.) They may be said to do that which is injurious to our neighbour\u2019s\ngood name, who reproach them in common conversation; which is a sin too\nmuch committed in this licentious age, as though men were not\naccountable to God for what they speak, as well as other parts of the\nconduct of life. There are several things which persons make the subject\nof their reproach, _viz._\n\n[1.] The defect and blemishes of nature; such as lameness, blindness,\ndeafness, impediment of speech, meanness of capacity, or actions, which\nproceed from a degree of distraction. Thus many suppose that the apostle\nPaul was reproached for some natural deformity in his body, or\nimpediment in his speech, which is inferred from what he says, when he\nrepresents some as speaking to this purpose; _His letters, say they, are\nweighty and powerful; but his bodily presence is weak, and his speech\ncontemptible_, 2 Cor. x. 10. And elsewhere, he commends the Galatians\nfor not despising him on this account; _My temptation which was in my\nflesh, ye despised nor rejected; but ye received me as an angel of God,\neven as Christ Jesus_, Gal. iv. 14.\n\nHere we may take occasion to speak something of the childrens sin, who\nreproached Elisha for his baldness, and the punishment that ensued upon\nit; namely, his _cursing them in the name of the Lord_; and _two and\nforty_ of them being _torn in pieces by two she-bears out of the wood_,\nin 2 Kings ii. 23, 24. It may be enquired, by some, whether this was not\ntoo great an instance of passion in that holy man, and too severe a\npunishment inflicted; inasmuch as they who reproached him, are called\n_little children_. To this it may be answered,\n\n_1st_, That the children were not so little, as not to be able to know\ntheir right hand from their left, or to discern between good and evil;\nfor such are not usually trusted out of their parents sight; nor would\nthey have gathered themselves together in a body, or went some distance\nfrom the city, on purpose to insult the prophet, as it is plain they\ndid, understand that he was to come there at that time. This argues that\nthey were boys of sufficient age, to commit the most presumptuous sin;\nand therefore not too young to suffer such a punishment as ensued\nthereupon.\n\n_2dly_, Their sin was great, in that they mocked a grave old man, who\nought to have been honoured for his age, and a prophet, whom they should\nhave esteemed for his character; and in despising him, they despised\nGod, that called and sent him.\n\n_3dly_, Bethel, where they lived, was the chief seat of idolatry, in\nwhich these children had been trained up; and it was a prevailing\ninclination to it, together with an hatred of the true religion, that\noccasioned their reproaching and casting contempt on the prophet.\n\n_4thly_, The manner of expression argues a great deal of profaneness,\n_Go up thou bald head_; that is, either go up to Bethel, speaking in an\ninsulting way, as though they should say, You may go there, but you will\nnot be regarded by them; for they value no such men as you are; or\nrather, it is as though they should say, you pretend that your\npredecessor Elijah is gone up to heaven, do you go up after him, that\nyou may trouble us no longer with your prophecies; so that those\nchildren, though young in years, were hardened in sin; and this was not\nso much an occasional mocking of the prophet for his baldness, as a\npublic contrivance, and tumultuous opposition to his ministry; which is\na very great crime, and accordingly, was attended with a just resentment\nin the prophet, and that punishment which was inflicted as the\nconsequence thereof.\n\nThe aggravations of this sin of reproaching persons for their natural\ninfirmities, are very great. For, it is a finding fault with the\nworkmanship of the God of nature, the thinking meanly of a person for\nthat which is not chargeable on him as a crime, and which he can, by no\nmeans redress. It is a censuring those who are, in some respects,\nobjects of compassion; especially if the reproach be levelled against\nthe defects of the mind, or any degree of distraction; and it argues a\ngreat deal of pride and unthankfulness to God, for those natural\nendowments which we have received from him, though we do not improve\nthem to his glory.\n\n[2.] Some reproach persons for their sinful infirmities, and that in\nsuch a way, as that they are styled _fools_, who _make a mock of sin_,\nProv. xiv. 9. This is done,\n\n_1st_, When we reflect on persons for sins committed before their\nconversion, which they have repented of, and God has forgiven; and\naccordingly they should not be now charged against them, as a matter of\nreproach. Thus the Pharisee reproached the poor penitent woman, who\nstood weeping at our Saviour\u2019s feet, and said within himself; _If this\nman were a prophet, he would have known what manner of woman this is\nthat toucheth him, for she is a sinner_, Luke vii. 37-39. which\nrespected not her present, but her former condition.\n\n_2dly_, When they reproach them with levity of spirit, for the sins they\nare guilty of at present; as when the shameful actions of a drunken man\nare made the subject of laughter; which ought not to be thought of\nwithout regret or pity.\n\n_Object._ To this it may be objected, that sin renders a person vile,\nand is really a reproach to him; and therefore it may be charged upon\nhim as such; especially since it is said, concerning the righteous man;\n_in his eyes a vile person is contemned_, Psal. xv. 4.\n\n_Answ._ We are far from asserting, that it is a sin to reprove sin, and\nshew the person who commits it his vileness, and the reason he has to\nreproach and charge himself with it, and loath himself for it;\ntherefore,\n\n_1st_, The contempt that is to be cast on a vile person, does not\nconsist in making him the subject of laughter, as though it was a light\nmatter for him thus to dishonour God as he does; for this should\noccasion grief in all true believers, as the Psalmist says, _I beheld\nthe transgressors and was grieved; because they kept not thy word_,\nPsal. cxix. 158. But,\n\n_2dly_, When the Psalmist advises to _contemn_ such an one, the meaning\nis, that we should not make him our intimate, or bosom-friend; or if he\nbe in advanced circumstances, in the world, we are not to flatter him in\nhis sin; whereby, especially when it is public, he forfeits that respect\nwhich would otherwise be due to him. In this sense we are to understand\nMordecai\u2019s contempt of Haman, Esther iii. 2.\n\nHere we may take occasion to distinguish, between reproving sin, and\nreproaching persons for it; the former of these is to be done with\nsorrow of heart, and compassion expressed to the sinner; as our Saviour\nreproved Jerusalem, and, at the same time, _wept over it_, Luke xix. 41,\n42. But, on the other hand, reproach is attended with hatred of, and a\nsecret pleasure taken in his sin and ruin. Again, reproof for sin ought\nto be with a design to reclaim the offender; whereas reproach tends only\nto expose, exasperate, and harden him in his sin. Moreover, reproof for\nsin ought to be given with the greatest seriousness and conviction of\nthe evil and danger ensuing hereupon; whereas they who reproach persons,\ncharge sin on them, as being induced hereunto by their own passions,\nwithout any concern for the dishonour which they bring to God and\nreligion hereby, or desire of their repentance and reformation.\n\n[3.] Sometimes that which is the highest ornament, and greatest\nexcellency of a Christian, is turned to his reproach; more particularly,\n\n_1st_, Some have been reproached for extraordinary gifts, which God has\nbeen pleased to confer on them. Thus the spirit of prophecy was\nsometimes reckoned, by profane persons, the effect of distraction, 2\nKings ix. 11. And Joseph was reproached by his brethren, in a taunting\nway, with the character of a dreamer; because of the prophetic\nintimation which he had from God, in a dream, concerning the future\nestate of his family, Gen. xxxvii. 13. And when the apostles were\nfavoured with the extraordinary gift of tongues, and preached to men of\ndifferent nations, in their own language; _Some were amazed, and others\nmocked them, and said, These men are full of new wine_, Acts ii. 13.\n\n_2dly_, Raised affections, and extraordinary instances of zeal for the\nglory of God, have been derided as though they were matter of reproach.\nThus Michael reproached David, when he _danced before the ark_, 2 Sam.\nvi. 20. being induced hereunto by an holy zeal, and transport of joy on\nthis occasion; though he was so far from reckoning it a reproach, that\nhe counted that which she called vile, glorious.\n\n_3dly_, Spiritual experiences of the grace of God, have, sometimes, been\nturned by those who are strangers to them to their reproach and termed\nno other than madness. Thus when the apostle Paul related the gracious\ndealings of God with him in his first conversion, Festus charged him\nwith being _beside himself_, Acts xxvi. 24.\n\n_4thly_, A person\u2019s being made use of by God, to overthrow the kingdom\nof Satan, has been charged against him, as though it were rebellion.\nThus the Jews tell Pilate, when he sought to release Jesus, _If thou let\nthis man go, thou art not Cesar\u2019s friend_, John xix. 12. and that\nreformation which the apostles were instrumental in making in the world,\nby preaching the gospel, is styled, _turning the world upside down_,\nActs xvii. 6.\n\n_5thly_, Humility of mind in owning our weakness, as not being able to\ncomprehend some divine mysteries contained in the gospel, is reckoned\nmatter of reproach by many, who call it implicit faith, and admitting of\nthe greatest absurdities in matters of religion.\n\n_6thly_, Giving glory to the Spirit, as the author of all grace and\npeace, and desiring to draw nigh to God in prayer, or engage in other\nholy duties, by his assistance, is reproached by some, as though it were\nenthusiasm, and they who desire or are favoured with this privilege,\nwere pretenders to extraordinary revelation.\n\n_7thly_, A being conscientious in abstaining from those sins which\nabound in a licentious age, or reproving and bearing our testimony\nagainst those who are guilty of them, is reproached with the character\nof hypocrisy, preciseness, and being righteous overmuch.\n\n_8thly_, Separating from communion with a false church, and renouncing\nthose doctrines which tend to pervert the gospel of Christ, is called,\nby some, heresy. Thus the Papists brand the Protestants with the\nreproachful name of heretics; to whom we may answer, that this is rather\nour glory, and confess, that _after the way which they call heresy, so\nworship we the God of our fathers_, Acts xxiv. 14.\n\nThis sin is attended with many aggravations; for God reckons it as a\ncontempt cast on himself, Luke x. 16. and it is a plain intimation, that\nthey who are guilty of it, pretend not to be what they reproach and\nderide in others, who, if they be in the right way to heaven, these\ndiscover that they desire not to come hither. And, in their whole\nconduct, they act as though they were endeavouring to banish all\nreligion out of the world, by methods of scorn and ridicule; which, if\nit should take effect, this earth would be but a small degree better\nthan hell.\n\nHowever, when we are thus reproached for the sake of God and religion,\nlet us not render railing for railing; but look on those who revile us,\nas objects of pity, 1 Cor. iv. 12, 13. 1 Pet. ii. 23, who do more hurt\nto themselves than they can do to us, thereby. Moreover, let us reflect\non our own sins, which provoke God to suffer this; and beg of him that\nhe would turn this reproach to his own glory, and our good. Thus David\ndid, when he was unjustly and barbarously cursed and railed at by\nShimei, 2 Sam. xvi. 10-12. We ought also to esteem religion the more,\nbecause of the opposition and contempt that it meets with from the\nenemies of God; which may, indeed, afford us some evidence of the truth\nand excellency thereof; as our Saviour says concerning his disciples,\n_If ye were of the world, the world would love his own; but because you\nare not of the world, but I have chosen you out of the world, therefore\nthe world hateth you_, John xv. 19.\n\nAgain, when we are reviled for the sake of Christ and religion, let us\ntake encouragement from hence, that herein we have the same treatment\nthat he, and all his saints, have met with, Heb. xii. 2, 3. chap. xi.\n36. And let us also consider that there are many promises annexed\nhereunto, Matt. v. 11, 12. 1 Pet. iv. 14. It is also an advantage to our\ncharacter as Christians; for hereby it appears, that we are not on their\nside, who are Christ\u2019s avowed enemies; and therefore we should reckon\ntheir reproach our glory, Heb. xi. 26, or, as the apostle says, _Take\npleasure in reproaches for Christ\u2019s sake_, 2 Cor. xii. 10. or, as it is\nsaid elsewhere, _Rejoice, that we are counted worthy to suffer shame for\nhis name_, Acts v. 41. Thus concerning our doing injury to our\nneighbour, by speaking against him before his face. We shall now\nconsider,\n\n2. The injury that is done to others by speaking against them behind\ntheir backs. This they are guilty of, who raise or invent false reports\nof their neighbours, or spread those which ought to be kept secret, with\na design to take away their good name; these are called tale-bearers,\nback-biters, slanderers, who offer injuries to others, that are not in a\ncapacity of defending themselves, Lev. xix. 16. These malicious reports\nare oftentimes, indeed, prefaced, with a pretence of great respect to\nthe person whom they speak against. They seem very much surprised at,\nand sorry for what they are going to relate; and sometimes signify their\nhope, that it may not be true; and desire, that what they report may be\nconcealed, while they make it their business themselves to divulge it.\nBut this method will not secure their own reputation, while they are\nendeavouring to ruin that of another. This is done various ways;\n\n(1.) By pretending that a person is guilty of a fault which he is\ninnocent of. Thus our Saviour, and John the Baptist were charged with\nimmoral practices, which there was not the least shadow or pretence for,\nMatt. xi. 18, 19.\n\n(2.) By divulging a real fault which has been acknowleged and repented\nof, and therefore ought to be concealed, chap. xvii. 15. or when there\nis no pretence for making it public; but what arises from malice and\nhatred of the person.\n\n(3.) By aggravating, or presenting faults worse than they are. Thus\nAbsalom\u2019s sin in murdering Amnon, was very great; but he that brought\ntidings thereof to David, represented it worse than it was, when he\nsaid, that Absalom had _slain all the king\u2019s sons_, 2 Sam. xiii. 30.\n\n(4.) By reporting the bad actions of men, and, at the same time,\nover-looking and extenuating their good ones, and so not doing them the\njustice of setting one in the balance against the other.\n\n(5.) By putting the worst and most injurious construction on actions\nthat are really excellent. Thus, because our Saviour admitted Publicans\nand sinners into his presence, and did them good by his doctrine, the\nJews reproached him as though he were a _friend of publicans and\nsinners_, Matt. xi. 19. taking the word _friend_ in the worst sense, as\nsignifying an approver of them.\n\n(6.) By reporting things, to the prejudice of others, which are grounded\non such slender evidence, that they themselves hardly believe them, or,\nat least, would not, had they not a design to make use thereof, to\ndefame them. Thus Sanballat, in his letter to Nehemiah, tells him, that\n\u2018he and the Jews thought to rebel; and built the wall of Jerusalem, that\nhe might be their king,\u2019 Neh. vi. 6. which, it can hardly be supposed,\nthat the enemy himself gave any credit to. Thus concerning the instances\nin which persons back-bite, or raise false reports on others.\n\nAnd, to this we may add, that as they are guilty who raise them; so are\nthey who listen to, and endeavour to propagate them. It is not, indeed,\nthe bare hearing of a report, which, we cannot but think to be attended\nwith malice and slander, that will render us guilty; for that we may not\nbe able to avoid; but it is our encouraging him that raises or spreads\nit, which renders us guilty; and, particularly, we sin when we hear\nmalicious reports.\n\n[1.] If we conceal them from the party concerned therein, and so deny\nhim the justice of answering what is said against him, in his own\nvindication.\n\n[2.] When we do not reprove those who make a practice of slandering and\nback-biting others, in order to our bringing them to shame and\nrepentance; and, most of all, when we contract an intimacy with those\nwho are guilty of this sin, and are too easy in giving credit to what\nthey say, though not supported by sufficient evidence; but, on the other\nhand, carrying in it the appearance of envy and resentment. Thus\nconcerning the sins forbidden in this Commandment. We shall close this\nhead by proposing some remedies against it. As,\n\n_1st_, If the thing, reported to another\u2019s prejudice, be true, we ought\nto consider, that we are not without many faults ourselves; which we\nwould be unwilling, if others knew them, should be divulged. And if it\nbe doubtful, we, by reporting it, may give occasion to some, to believe\nit to be true, without sufficient evidence, whereby our neighbour will\nreceive real prejudice from that, which, to us, is only matter of\nsurmize and conjecture. But if, on the other hand, what is reported be\napparently false, the sin is still the greater; and the highest\ninjustice is hereby offered to the innocent, while we, at the same time,\nare guilty of a known and presumptuous sin, by inventing and propagating\nit.\n\n_2dly_, Such a way of exposing men answers no good end; nor is it a\nmeans of reclaiming them.\n\n_3dly_, Hereby we lay ourselves open to the censure of others, and by\nendeavouring to take away our neighbour\u2019s good name, endanger the loss\nof our own.\n\nFootnote 6:\n\n  _Mendacium officiosum._\n\nFootnote 7:\n\n  This is called _mendacium jocosum_.\n\nFootnote 8:\n\n  This is called _mendacium pernitiosum_.\n\n\n\n\n                    Quest. CXLVI., CXLVII., CXLVIII.\n\n\n    QUEST. CXLVI. _Which is the tenth Commandment?_\n\n    ANSW. The tenth Commandment is, [_Thou shalt not covet thy\n    neighbour\u2019s house, thou shalt not covet thy neighbour\u2019s wife, nor\n    his man-servant, nor his maid-servant, nor his ox, nor his ass, nor\n    any thing that is thy neighbour\u2019s._]\n\n    QUEST. CXLVII. _What are the duties required in the tenth\n    Commandment?_\n\n    ANSW. The duties required in the tenth Commandment are, such a full\n    contentment with our own condition, and such a charitable frame of\n    the whole soul toward our neighbour, as that all our inward motions\n    and affections touching him tend unto and further all that good\n    which is his.\n\n    QUEST. CXLVIII. _What are the sins forbidden in the tenth\n    Commandment?_\n\n    ANSW. The sins forbidden in the tenth Commandment, are, discontent\n    with our own estate; envying, and grieving at the good of our\n    neighbours, together with all inordinate motions and affections to\n    any thing that is his.\n\nThe general design of this commandment, is, to regulate and set bounds\nto our desires; and it contains a prohibition of coveting those things,\nthat belong not to us. It is not to be split into two Commandments, as\nthe Papists pretend; supposing that, _Thou shalt not covet thy\nneighbour\u2019s house_, is the ninth, and, _Thou shalt not covet thy\nneighbour\u2019s wife_, &c. is the tenth Commandment; since these are only\nparticular instances of the breach of the same Commandment, and the\nargument taken from the repetition of the words, _Thou shalt not covet_,\nis so very weak and inconclusive, that it would hardly have been made\nuse of by them, had they not thought it necessary, some way or other, to\nmake up the number ten; having as was observed, under a foregoing head,\ndetermined the second Commandment, not to be distinct from, but an\nappendix to the first[9]. But passing this by, we proceed to consider,\n\nI. The duties required therein, which may be reduced to two heads;\n\n1. Contentment with our own condition; by which we are not to understand\nthat we are to give way to indolence or stupidity, but to exercise a\ncomposure of mind, acquiescing in the divine dispensations in every\ncondition of life. Thus the apostle says, _I have learned in whatsoever\nstate I am, therewith to be content_, Phil. iv. 11. And this being\napplicable to all sorts of men, we may consider it,\n\n(1.) As a grace that is to be exercised by those who are in prosperous\ncircumstances in the world. Thus the apostle says, _I know how to\nabound_, ver. 12. and to be _full_, as well as to _suffer need_. We\noften find, that they who have the greatest share of the good things of\nthis world, are so far from being satisfied with it, that their\ncovetousness increaseth in proportion to their substance. But such ought\nto consider, that this is most unreasonable and ungrateful; and may\njustly provoke God to take away the blessing which he has given them, or\nadd some circumstances thereunto, that will tend to embitter them; and\nit is a giving way to such a temper of mind as renders them really\nmiserable in the midst of their abundance. But that which we shall\nprincipally consider, is,\n\n(2.) How this grace of contentment is to be exercised by those who are\nin an afflicted state, together with the motives and inducements leading\nthereunto. And,\n\n[1.] We will suppose persons under bodily weakness or pain, which tends\nmuch to embitter the comforts of life, by which means they are made\nuneasy; and, indeed, it is impossible, from the nature of the thing, for\nthem not to complain, or groan under the burdens that are laid on them,\nas the Psalmist did, who speaks of himself as _weary of his groaning_,\nPsal. vi. 6. nor is it unlawful, provided they do not repine at, or find\nfault with, the methods of God\u2019s providence, in his dealing with them.\nNevertheless there are some things that may induce them to be contented.\n\n_1st_, When they consider, that the body gave occasion to the first\nentrance of sin into the world, and bears a part with the soul in all\nthe sins committed, and guilt contracted thereby. It is therefore no\nwonder, when we find that it has its share in those miseries that attend\nit.\n\n_2dly_, Bodily diseases are our monitors, to put us in mind of the\nfrailty of our present state; and therefore, since they are the\nharbingers of death, we are hereby forwarned, to prepare for it, as\nmaking sensible advances towards it.\n\n_3dly_, The greatest pains that we are liable to, are far short of what\nChrist endured for us; in which respect our afflictions are\ncomparatively light, and a convincing proof, that they are not certain\nindications of our being rejected by God, Eccl. ix. 1.\n\n_4thly_, As God will not lay more on us than he will enable us to bear;\nso none of these afflictive dispensations shall have a tendency to\nseparate the soul from Christ. Though we sometimes complain that this is\na great interruption to the exercise of grace; yet this shall not be\ncharged upon us as our fault, any otherwise than as it is the effect of\nthat sin, which is the procuring cause of all affliction.\n\n_5thly_, The heavier our afflictions are at present, the more sweet and\ncomfortable the heavenly rest will be, to those who have a well-grounded\nhope that they shall be brought to it, Job iii. 17. 2 Thess. i. 7. 2\nCor. iv. 17.\n\n[2.] If our condition be low and poor in the world, we are not without\nsome inducements to be content. For,\n\n_1st_, Poverty is not, in itself, a curse, or inconsistent with the love\nof God, since Christ himself submitted to it, 2 Cor. viii. 9. Matt.\nviii. 20. and his best saints have been exposed to it, and glorified\nGod, more than others, under it, 2 Cor. vi. 10.\n\n_2dly_, How poor soever we are, we have more than we brought into the\nworld with us, or than the richest person can carry out of it, Job i.\n21.\n\n_3dly_, They who have least of the world, have more than they deserve,\nor than God was under any obligation to give them.\n\n[3.] Suppose we are afflicted in our good name, and do not meet with\nthat love and esteem from the world, which might be expected; but, on\nthe other hand, are censured, reproached, and hated by those with whom\nwe converse. This should not make us, beyond measure, uneasy. For,\n\n_1st_, We have reason to conclude, that the esteem of the world is\nprecarious and uncertain; and they who most deserve it, have oftentimes\nthe least of it. Thus our Saviour was one day followed with the caresses\nof the multitude, shouting forth their hosannah\u2019s to him; and the next\nday the common cry was, crucify him, crucify him. And when the apostle\nPaul and Barnabas, had healed the cripple at Lystra, they could, at\nfirst, hardly restrain the people from offering sacrifice to them; but\nafterwards they joined with the malicious Jews in stoning them, Acts\nxiv. 18, 19. And Paul tells the Galatians, that \u2018if it had been\npossible, they would have plucked out their eyes, and have given them to\nhim;\u2019 but a little after this, he complains that he was \u2018become their\nenemy, because he told them the truth,\u2019 Gal. iv. 15, 16.\n\n_2dly_, The esteem of men is no farther to be desired, than as it may\nrender us useful to them; and if God is pleased to deny this to us, we\nare not to prescribe to him, what measure of respect he shall allot to\nus from the world, or usefulness in it.\n\n_3dly_, Let us consider, that we know more evil abounding in our own\nhearts than others can charge us with. Therefore, how much soever they\nare guilty of injustice to us; yet this affords us a motive to\ncontentment. Besides we have not brought that honour to God that we\nought; therefore, how just is it for him to deny us that esteem from men\nwhich we desire?\n\n[4.] Suppose we are afflicted in our relations; there are some motives\nto contentment. Thus if servants have masters who make their lives\nuncomfortable, by their unreasonable demands, or unjust severity, such\nought to consider, that their faithfulness and industry will be approved\nof, by God, how much soever it may be disregarded, by men; and a\nconscientious discharge of the duties incumbent on them, in the relation\nin which they stand, will give them ground to expect a blessing from\nGod, to whom they are herein said to do service, which shall not go\nunrewarded, Eph. vi. 7, 8.\n\nOn the other hand, if masters are afflicted, by reason of the stubborn\nand unfaithful behaviour, or sloth and negligence, of their servants;\nlet them enquire, whether this be not the consequence of their not being\nso much concerned for their spiritual welfare as they ought, or keeping\nup strict religion in their families? or, whether they have not been\nmore concerned that their servants should obey them, than their great\nmaster, which is in heaven?\n\nAgain, if parents have undutiful children, which are a grief of heart to\nthem; let them consider, as a motive to contentment, whether they have\nnot formerly neglected their duty to their parents, slighted their\ncounsels, or disregarded their reproofs? so whether they have not reason\nto charge themselves with the iniquity of their youth? and enquire,\nwhether God be not, herein, writing bitter things against them for it?\nor, whether they have not neglected to bring up their children in the\nnurture and admonition of the Lord? These considerations will fence\nagainst all repining thoughts at the providence of God, that has brought\nthese troubles upon them. And, as a farther inducement to make them\neasy, let such consider, that if this does not altogether lie at their\ndoor, but, they have been faithful to their children, in praying for,\nand instructing them, God may hear their prayers, and set home their\ninstructions on their hearts, when they themselves are removed out of\nthe world.\n\nOn the other hand, if children have wicked parents, whose conversation\nfills them with great uneasiness; let such consider, that this has been\nthe case of many of God\u2019s faithful servants; such as Hezekiah, Josiah,\nand others; and they may be assured, that they shall have no occasion to\nuse that proverb, \u2018The fathers have eaten sour grapes, and the\nchildren\u2019s teeth are set on edge,\u2019 Ezek. xviii. 2.\n\n[5.] If we are afflicted, by reason of the treachery and unfaithfulness\nof pretended friends, which wound us in the most tender part, Psal. lv.\n12, 13. we may be induced to be content. For,\n\n_1st_, We have no ground to expect perfection in the best of men, nor\nthat their love and favour is immutable; neither is our conduct always\nsuch, that we do not often forfeit the respect, which we once had from\nothers.\n\n_2dly_, If our friends deal deceitfully with us, or are unfaithful to\nus, without just ground; this is not without the permission of the wise\nand over-ruling providence of God, who, sometimes, orders it to take us\noff from a dependence upon men, or expecting too much happiness from\nthem; which is to be sought for only in himself, Isa. ii. 22.\n\n_3dly_, This is our encouragement, when we find a change in the\nbehaviour of friends towards us, that our chief happiness consists in\nthe unchangeable love of God, Mal. iii. 6.\n\n[6.] When we are afflicted in the loss of friends, or near relations;\nlet us consider, as a motive to contentment,\n\n_1st_, That there is no reversing or altering the decree of God, which\nfixes the bounds of men\u2019s continuance in this world, Job xiv. 9.\n\n_2dly_, All the comfort we have in friends and relations is a peculiar\nblessing from God; and he sometimes afflicts us in the loss of them,\nthat he may draw off our affections from the best creature-enjoyments,\nand we may take up our rest intirely in himself. Moreover, we had never\nany reason to look on our friends as immortal, any more than ourselves;\nand therefore ought to say as David did when he lost his child, _I shall\ngo to him, but he shall not return to me_, 2 Sam. xii. 23. and so far as\nself-love is concerned herein, we have reason to give a check to the\nexcess thereof, by the exercise of self-denial, and say with David, _I\nwas dumb, and opened not my mouth, because thou didst it_, Psal. xxxix.\n8. or follow the example of Aaron, concerning whom it is said, that,\nwhen he lost two of his sons at once, by a public and awful stroke of\ndivine justice, _he held his peace_, Lev. x. 3.\n\n[7.] If we are afflicted by the want of success, or the many\ndisappointments that attend us, in our lawful callings, in the world, we\nhave reason, notwithstanding, to be content, if we consider,\n\n_1st_, That it is the sovereign hand of God that orders our condition\ntherein, as to what respects the success or disappointments that attend\nit; therefore we are not to strive against our Maker, or find fault with\nhis will, who may do what he pleases with his own.\n\n_2dly_, A man\u2019s happiness does not really consist in the abundance of\nwhat he possesses, Luke xii. 15. but rather in his having a heart to use\nit aright; therefore we ought to say to ourselves, as God did to Baruch,\n_Seekest thou great things for thyself? seek them not_, Jer. xlv. 5.\n\n_3dly_, The world is a scene of vanity; we have no reason to expect too\nmuch from it; and therefore ought not to be dejected at the loss of it;\nespecially considering that such disappointments are the common lot of\nall sorts of men.\n\n_4thly_, The providence of God sometimes denies us the good things of\nthis world, that we may think it our duty and interest to lay up\ntreasures in heaven.\n\n[8.] Suppose we meet with afflictions, as to what relates to our\nspiritual concerns, as being under divine desertion, or decays of grace,\nor want of a sense of the love of God, or those spiritual comforts,\nwhich we once enjoyed from him; in this condition no believer can or\nought to be easy, at least, stupid and unconcerned about it; but, on the\nother hand, he ought to be humbled for those sins which may give\noccasion to it, and press after the enjoyment of what he is, at present,\ndeprived of: Nevertheless, contentment, as it is opposed to repining or\nquarrelling with God, is his present duty; and there are some\ninducements tending thereunto; as,\n\n_1st_, A person may have the truth of grace, when he is destitute of the\ncomfortable sense thereof.\n\n_2dly_, There are some great and precious promises made to believers, in\nthis condition, Isa. liv. 7, 8. Psal. cxii. 4.\n\n_3dly_, God has wise ends in this dispensation; for hereby he brings sin\nto remembrance, humbles us for it, fences against presumption and\nconfidence in our own strength, Psal. xxx. 6, 7. He also puts us upon\nthe exercise of suitable graces, Psal. xlii. 6. and lxxvii. 6. and when\nhe is pleased to comfort us after such afflictions, we are better\nfurnished to comfort others in the like case.\n\n2. The next thing required in this Commandment, is, a charitable frame\nof spirit towards our neighbour; so that all our inward motions and\naffections should lead us to promote and rejoice in his good, 1 Cor.\nxiii. 4-7. This charitable frame of spirit ought to be exercised,\n\n(1.) Towards those who excel us in gifts or graces: These they receive\nfrom the hand of providence, as talents to be improved; and therefore,\nif they have a greater share thereof than ourselves, more is required of\nthem in proportion thereunto, Luke xii. 48. If they excel us in grace,\nwe ought rather to rejoice, that though we bring but little glory to\nGod, others bring more; and it will afford us an evidence of the truth\nof grace, if, while we are humbled under a sense of our own defects, we\nare thankful for the honour that is brought to God by others, Gal. i.\n23, 24. John iii. 26, 27, 28, 30.\n\n(2.) We ought to exercise a charitable frame of spirit towards those who\nare in more prosperous circumstances in the world; not envying,\ngrieving, or repining at the providence of God, because their condition\ntherein is better than ours. We are therefore to consider, that the most\nflourishing and prosperous condition in the world, is not always the\nbest, Psal. xxxvii. 16. nor is it without many temptations that often\nattend it, 1 Tim. vi. 9. and if it be not improved to the glory of God,\nthis will bring a greater weight of guilt on their consciences: Whereas,\non the other hand, if we enjoy communion with him, and the blessings of\nthe upper springs, this is much more desirable than the most prosperous\ncondition in the world, without it, Psal. xvi. 5, 6. This leads us to\nconsider,\n\nII. The sins forbidden in this Commandment. And these include in them,\nthat corrupt fountain from whence the irregularity of our desires\nproceeds; or the streams that flow from it, which discover themselves in\nthe lusts of concupiscence in various instances, as well as in our being\ndiscontented with our own estate.\n\n1. As to the former of these, to wit, the corruption of nature; this\nmust be considered as contrary to the law of God, and consequently\nforbidden in this Commandment. The Pelagians and Papists, indeed,\npretend that the law of God only respects the corruption of our actions\nwhich is to be checked and restrained thereby; and not the internal\nhabits or principle from whence they proceed; accordingly they take an\nestimate hereof from human laws, which only respect the overt acts of\nsin, and not those internal inclinations and dispositions which persons\nhave to commit it: But when we speak of the divine laws, we must not\ntake our plan from thence; for though man can only judge of outward\nactions, God judgeth the heart; and therefore that sin which reigns\nthere, cannot but be, in the highest degree, offensive to him; and\nthough the corruption of our nature cannot be altogether prevented or\nextirpated, by any prescription in the divine law; yet, this is the\nmeans which God takes, to reprove and humble us for it, Rom. vii. 9.\n\n_Object._ It is objected that the apostle James, in chap. i. 15.\ndistinguishes between lust and sin; _when lust hath conceived it\nbringeth forth sin_; therefore the corruption of nature is not properly\nsin; and, consequently not forbidden by the law.\n\n_Answ._ To this it may be replied; that lust may be distinguished from\nsin, as the habit or corrupt principle is from the act which it\nproduces; and therefore, the apostle\u2019s meaning in this scripture is,\nthat lust, or irregular desires, are first conceived in the heart; and\nthen actual sins proceed from them in the life; and both of them are\nabhorred by God, and contrary to his law: And they seem to be forbidden,\nin particular, in this tenth Commandment.\n\nHere we may observe the various methods that corrupt nature takes, in\norder to its producing and bringing forth sinful actions. First, the\ntemptation is offered, either by Satan, or the world, with a specious\npretence of some advantage which may arise from our compliance with it;\nand, at the same time we consider not whether it be lawful or unlawful;\nand regard not the threatnings that should deter us from it. And, we\nsometimes take occasion, from the pernicious examples of the falls and\nmiscarriages of others, to venture on the commission of the same sins;\npretending that they are, many of them, more acquainted with scripture,\nthan we are; and there seems to be no ill consequence attending their\ncommission of those sins: therefore, why may we not give way to them?\nAnd also, that many, who have had more fortitude and resolution than we\ncan pretend to, have been overcome by the same temptations; therefore it\nis in vain for us to strive against them.\n\nAgain, corrupt nature sometimes fills the soul with a secret dislike of\nthe strictness and purity of the law of God; and, at other times, it\nsuggests that there are some dispensations allowed, in compliance with\nthe frailty of nature; and therefore, we may venture on the commission\nof some sins; At length we take up a resolution that we will try the\nexperiment, whatever be the consequence thereof. Thus lust brings forth\nsin; which, after it has been, for some time indulged, is committed with\ngreediness, and persisted in with resolution; and, in the end, brings\nforth death. And this leads us to consider,\n\n2. The irregularity of those actions, which proceed from the corruption\nof our nature, which are sometimes, called the lusts of concupiscence;\nwhereby, without the least shew of justice, we endeavour to possess\nourselves of those things which belong to our neighbour. Thus Ahab was\nrestless in his own spirit, till he had got Naboth\u2019s vineyard into his\nhand; and, in order thereto, joined in a conspiracy, to take away his\nlife, 1 Kings xxi. 4. And David coveted his neighbour\u2019s wife; which was\none of the greatest blemishes in his life, and brought with it a long\ntrain of miseries, that attended him in the following part of his reign,\n2 Sam. xii. 9-12. And Achan coveted those goods which belonged not to\nhim, the _wedge of gold_, and the _Babylonish garment_, Josh. vii. 21.\nwhich sin proved his ruin.\n\nThis sin of covetousness arises from a being discontented with our\npresent condition, so that whatever measure of the blessings of\nprovidence we enjoy, we are notwithstanding, filled with disquietude of\nmind, because we are destitute of what we are lusting after. This must\nbe considered as a sin that is attended with very great aggravations.\nFor,\n\n(1.) It unfits us for the performance of holy duties; prevents the\nexercise of those graces, which are necessary in order thereunto; and,\non the other hand, exposes us to manifold temptations, whereby we are\nrendered an easy prey to our spiritual enemies.\n\n(2.) It is altogether unlike the temper of the blessed Jesus, who\nexpressed an entire resignation to the divine will, under the greatest\nsufferings, John xviii. 11. Luke xxi. 42. And, indeed, it is a very\ngreat reproach to religion, in general, and a discouragement to those\nwho are setting their faces towards it, who will be ready to conclude,\nfrom our example, that the consolations of God are small, or that there\nis not enough in the promises of the covenant of grace, to quiet our\nspirits under their present uneasiness.\n\n(3.) It is to act as though we expected, or desired our portion in this\nworld, or looked no farther than these present things; which is contrary\nto the practice of the best of God\u2019s saints, 2 Cor. iv. 18.\n\n(4.) It tends to cast the utmost contempt on the many mercies we have\nreceived or enjoy, at present, which are, as it were, forgotten in\nunthankfulness; and it is a setting aside those blessings which the\ngospel gives us to expect.\n\n(5.) It argues an unwillingness to be at God\u2019s disposal, and a leaning\nto our own understandings, as though we knew better than him, what was\nmost conducive to our present and future happiness; and therefore, it is\na tempting God, and grieving his Holy Spirit, which has a tendency to\nprovoke him to _turn to be our enemy_, and _fight against us_, Isa.\nlxiii. 10.\n\n(6.) It deprives us of the present sweetness of other mercies; renders\nevery providence, in our apprehension, afflictive; and those burdens\nwhich would otherwise be light, almost insupportable.\n\n(7.) If God is pleased to give us what we were discontented and uneasy\nfor the want of, he often sends some great affliction with it: Thus\nRachel, in a discontented frame, says, _Give me children, or else I\ndie_, Gen. xxx. 1. she had, indeed, in some respects, her desire of\nchildren; but died in travail with one of them, chap. xxxv. 19.\n\n(8.) It is a sin, which they, who are guilty of, will find it very\ndifficult to be brought to a thorough conviction of the guilt which they\ncontract hereby, or a true repentance for it: Thus Jonah, when under a\ndiscontented and uneasy frame of spirit, justified himself, and, as it\nwere, defied God to do his worst against him; so that when this matter\nwas charged upon his conscience; _Dost thou well to be angry?_ he\nreplied, in a very insolent manner, _I do well to be angry, even unto\ndeath_, Jonah iv. 9. The justifying ourselves under such a frame of\nspirit, cannot but be highly provoking to God; and whatever we may be\nprone to allege in our own behalf, will rather aggravate, than extenuate\nthe crime.\n\nThere are several things which a discontented person is apt to allege in\nhis own vindication, which have a tendency only to enhance his guilt.\nAs,\n\n[1.] When he pretends that his natural temper leads him to be uneasy, so\nthat he cannot, by any means, subdue his passions, or submit to the\ndisposing providence of God.\n\nTo which it may be replied; that the corruption of our nature, and its\nproneness to sin, is no just excuse for, but rather an aggravation of\nit; whereby it appears to be more deeply rooted in our hearts; and,\nindeed, our natural inclinations to any sin are increased, by indulging\nit. Therefore, in this case, we ought rather to be importunate with God,\nfor that grace which may have a tendency to restrain the inordinacy of\nour affections, and render us willing to acquiesce in the divine\ndispensations, than to paliate and excuse our sin; which only aggravates\nthe guilt thereof.\n\n[2.] Some, in excuse for their discontented and uneasy frame of spirit,\nallege; that the injuries which have been offered to them, ought to be\nresented, that they are such as they are not able to bear; and not to\nshow themselves uneasy under them, would be to encourage persons to\ninsult and trample on them.\n\nBut to this it may be replied; that while we complain of injuries done\nus by men, and are prone to meditate revenge against them, we do not\nconsider the great dishonour that we bring to God, and how much we\ndeserve to be made the monuments of his fury, so that we should not\nobtain forgiveness from him, who are so prone to resent lesser injuries\ndone to us by our fellow-creatures, Matt. xviii. 23. _& seq._\n\n[3.] Others excuse their discontent, by alleging the greatness of their\nafflictions; that their burden is almost insupportable, so that they are\npressed out of measure, above strength, and are ready to say with Job,\n_Even to day is my complaint bitter; my stroke is heavier than my\ngroaning_, Job xxiii. 2.\n\nBut to this it may be replied; that our afflictions are not so great as\nour sins, which are the procuring cause thereof; nor are they greater\nthan some that befal others, who are better than ourselves; and, indeed,\nby indulging a discontented frame of spirit, we render them heavier than\nthey would otherwise be.\n\n[4.] Some pretend, that they are discontented and uneasy because the\naffliction they are under, was altogether unexpected; and therefore they\nwere unprovided for, and so less able to bear it. To this it may be\nreplied;\n\n_1st_, That a Christian ought daily to expect afflictions in this\nmiserable and sinful world, at least, so far as not to be unprovided\nfor, or think it strange that he should be exercised with them, 1 Pet.\niv. 12.\n\n_2dly_, We have received many unlooked for mercies; and therefore, why\nshould we be uneasy because we meet with unexpected afflictions, and not\nrather set the one against the other.\n\n_4thly_, Some of God\u2019s best children have oftentimes been surprized with\nafflictive providences, and yet have been enabled to exercise\ncontentment under them. Thus the messengers who brought Job heavy and\nunexpected tidings of one affliction immediately following another, Job\ni. 13, & _seq._ did not overthrow his faith, or make him discontented\nunder the hand of God; for, notwithstanding all this, he _worshipped_\nand _blessed the name of the Lord_, ver. 20, 21.\n\n[5.] Others allege, that the change which is made in their circumstances\nin the world, from a prosperous to an afflicted condition of life, is so\ngreat, and lies with such weight upon their spirits, that it is\nimpossible for them to be easy under it. But to this it may be answered,\n\n_1st_, That when God gave us the good things we are deprived of, he\nreserved to himself the liberty of taking them away when he pleased, as\ndesigning hereby, to shew his absolute sovereignty over us; and\ntherefore, before this affliction befel us, it was our duty, according\nto the apostle\u2019s advice, to _rejoice as though we rejoiced not_, and to\n_use the world as not abusing it_, 1 Cor. vii. 30. and not to think it\nstrange, that we should be deprived of it, inasmuch as _the fashion_\nthereof _passeth away_.\n\n_2dly_, The greater variety of conditions in which we have been, or are,\nin the world, afford more abundant experience of those dealings of God\nwith us, which are designed as an ordinance for our faith; and\ntherefore, instead of being discontented under them, we ought rather to\nbe put hereupon, on the exercise of those graces that are suitable to\nthe change of our condition, as the apostle says, _I know both how to be\nabased, and I know how to abound_, Phil. iv. 12.\n\n[6.] Some allege, that they have the greatest reason to be discontented,\nbecause of the influence which their afflictions have on their spiritual\nconcerns, as they tend to interrupt their communion with God; and they\nare often ready to fear, that these are indications of his wrath, and,\nas it were, the beginning of sorrows; which leads them to the very brink\nof despair.\n\nTo this it may be replied; that it is certain nothing more sharpens the\nedge of afflictions, or has a greater tendency to make us uneasy under\nthem, than such thoughts as these; and not to be sensible hereof, would\nbe an instance of the greatest stupidity; yet let us consider,\n\n_1st_, That if our fears are ill-grounded, as they sometimes are, the\nuneasiness that arises from them is unwarrantable.\n\n_2dly_, If we have too much ground for them, we are to make use of the\nremedy that God has provided; accordingly we are to have recourse by\nfaith, to the blood of Jesus, for forgiveness; and this ought to be\naccompanied with the exercise of true repentance, and godly sorrow for\nsin, without giving way to those despairing apprehensions, that\nsometimes arise from a sense of the greatness of the guilt thereof, as\nthough it set us out of the reach of mercy; which will add an\ninsupportable weight to our burden; and,\n\n_3dly_, If under the afflicting hand of God, we are rendered unfit for\nholy duties, and have no communion with him therein; this may be owing,\nnot to the affliction, but that discontented, uneasy frame of spirit\nwhich we too much indulge under it. Therefore we are not to allege this\nas an excuse for that murmuring, repining frame of spirit which we are\ntoo apt to discover while exercised therewith.\n\nThe last thing to be considered is, the remedies against this sin of\nbeing discontented with our present condition; and these are,\n\n_1st_, A due sense of that undoubted right which God has to dispose of\nus, and our condition in this world, as he pleases; inasmuch as we are\nhis own, Matt. xx. 15.\n\n_2dly_, Uneasiness under the hand of God, or repining at his dealings,\nwhen he thinks fit to deprive us of the blessings we once enjoyed, is\nnot the way to recover the possession of them; but the best expedient\nfor us to regain them, or some other blessings that are more than an\nequivalent for them, is our exercising an entire resignation to the will\nof God, and concluding that all his dispensations are holy, just, and\ngood.\n\n_3dly_, Let us consider, that God oftentimes designs to make us better\nby the sharpest trials, which are an ordinance to bring us nearer to\nhimself. Thus David says, _Before I was afflicted, I went astray; but\nnow have I kept thy word_, Psal. cxix. 67.\n\n_4thly_, We ought to consider that God\u2019s design in these dispensations\nis, to _try our faith_, and that it _may found afterwards unto praise,\nhonour, and glory_, as it will be, with respect to every true believer,\n_at the appearing of Jesus Christ_, 1 Pet. i. 7. And to this we may add,\n\n_5thly_, That there are many promises of the presence of God, which have\nnot only a tendency to afford relief against uneasiness or dejection of\nspirit; but to give us the greatest encouragement under the sorest\nafflictions; particularly, that comprehensive promise, _I will never\nleave thee, nor forsake thee_, Heb. xiii. 5.\n\nFootnote 9:\n\n  _See Page 509._\n\n\n\n\n                             Quest. CXLIX.\n\n\n    QUEST. CXLIX. _Is any man able perfectly to keep the Commandments of\n    God?_\n\n    ANSW. No man is able, either in himself, or by any grace received in\n    this life, perfectly to keep the Commandments of God, but doth daily\n    break them in thought, word, and deed.\n\nHaving considered man\u2019s duty and obligation to keep the Commandments of\nGod; we are now led to speak of him as unable to keep them; and, on the\nother hand, chargeable with the daily breach thereof, which is an\nargument of the imperfection of this present state. We have, under a\nforegoing answer[10], endeavoured to prove that the work of\nsanctification is imperfect in this life; so that all the boasts of the\nPelagians, and others, who defend the possibility of attaining\nperfection therein, are vain and unwarrantable. We have also considered\nthe reasons why God orders that it should be so. And therefore we shall,\nwithout enlarging so much on this subject, as otherwise we might have\ndone, principally take notice of what is to be observed in this answer,\nunder two general heads.\n\nI. In what respects, and with what limitations, man is said to be unable\nto keep the Commandments of God; and, accordingly it is said, that no\nman is able, perfectly, to keep them. By which we are to understand, as\nit is observed in the Shorter Catechism[11], no mere man, whereby our\nSaviour is excepted, who yielded perfect obedience in our nature. This\nis farther explained, with another limitation, namely, that no man is\nable to do this since the fall; to denote that man, in his state of\ninnocency, was able, perfectly to keep the Commandments of God. For he\nwas made upright, and had the image of God instamped on his soul; which\nconsisted in knowledge, righteousness, and holiness, Eccl. vii. 29. Gen.\ni. 27. having the law of God written in his heart, and power to fulfil\nit[12]. And, indeed, to suppose the contrary, would be a reflection upon\nthe divine government, and would argue man to have been created under a\nnatural necessity of sinning, and perishing; which is contrary to the\ngoodness, holiness, and justice of God. It is farther observed, that no\nman is able, in this life, thus to keep God\u2019s Commandments, which\ncontains an intimation that the glorified saints, in heaven, will be\nenabled to yield perfect obedience; notwithstanding the many\nimperfections they are now liable to. Moreover, as man is not able, of\nhimself, or without the aids of divine grace, to obey God; so he is not\nto expect such assistance from him as shall enable him to obey him\nperfectly. There is no doubt but the grace of God could free us from all\nthe remainders of sin in this world, as well as in our passing from it\nto heaven; but we have no ground to conclude that it will. For,\n\n1. _The whole creation_ is liable to the curse,[13] (which was\nconsequent upon man\u2019s first apostasy from God,) under which it\n_groaneth_, unto this day, Rom. viii. 22, 23. and shall not be delivered\nfrom it, till the scene of time, and things shall be changed, and the\nsaints shall be fully possessed of what they are now waiting for, to\nwit, the _adoption_, or _the redemption of their bodies_.\n\n2. God is pleased to deny his people that perfection of holiness here,\nwhich they shall attain to hereafter, that he may give them daily\noccasion to exercise the duties of self-denial, mortification of sin,\nfaith, and repentance, which redound to his own glory, and their\nspiritual advantage. This leads us,\n\nII. To consider that we daily break the Commandments of God, in thought,\nword, and deed.\n\n1. In thought; to wit, when the mind is conversant about sinful objects,\nin such away, as that it contracts defilement. It is a sign that the\nwickedness of man is very great, when, _every imagination of the\nthoughts of his heart is only evil_, and that _continually_, Gen. vi. 5.\nNow the sinfulness of the thoughts of men, consists in four things;\n\n(1.) When they chuse, delight in, and are daily conversant about things\nthat are vain, empty of what is good, and have no tendency to the glory\nof God, or the spiritual advantage either of ourselves or others. The\nleast vain thought which contains an excursion from our duty to God,\nbrings some degree of guilt with it; but when the mind is wholly taken\nup with vanity, so that it is turned aside from, or takes no delight in\nthose things that are of the highest importance, this will have a\ntendency to vitiate the mind, and alienate it from the life of God.\n\n(2.) The thoughts of men may be said to be sinful, when they are not\nfixed, or intensely set, on God and divine things, when engaged in holy\nduties; and that either, when worldly cares or business, how lawful\nsoever they may be at other times, have a tendency to divert our\nthoughts from them, being altogether inconsistent therewith. Or when our\nminds are conversant about spiritual things unseasonably, so as to be\ndiverted from our present design; as, when we are joining with others in\nprayer, instead of bearing a part with them, in having the same exercise\nof faith, and other graces, which supposes that our thoughts are\nemployed about the same object with theirs, we are meditating on some\nother divine subject, foreign to the present occasion.\n\n(3.) Our thoughts may be said to be sinful, when they are conversant\nabout spiritual things, without suitable affections, and, consequently,\nmeditating on them as common things, in which we are not much concerned;\nas when we are destitute of those holy desires after, or delight in God,\nwhen drawing nigh to him in holy duties, which his law requires. And\nthis will more evidently appear, when, by comparing the frame of our\nspirit therein, with what we observe it to be in other instances, we\nfind, that our affections are easily raised, when engaged in matters of\nless importance, but stupid, and unconcerned about our eternal welfare,\nin holy duties; which is accompanied with hardness of heart and\nimpenitency, and sometimes with uneasiness and weariness, as though they\nwere a burden to us.\n\nOn the other hand, our affections may be raised in these duties, and yet\nwe be chargeable with a sinfulness of thought therein; as,\n\n[1.] When the affections are raised by things of less importance, while\nother things that are more affecting, are not regarded. As, supposing a\nperson is meditating on Christ\u2019s sufferings, and he is very much\naffected with, and enraged at the treachery of Judas, that betrayed him,\nor the barbarity of the Jews, that crucified him; but not in the least\nwith the sin of the world, that was the occasion of it, or the greatness\nof his love, that moved him to submit to it.\n\n[2.] When our affections are raised in holy duties, and this is all that\nwe depend upon, for justification and acceptance in the sight of God,\nvainly supposing that our tears will wash away our sins, being destitute\nof faith in the blood of Christ.\n\n[3.] When we are concerned about the misery consequent on our sins, but\nare not in the least inclined to hate them, nor grieved at the dishonour\nbrought to the name of God thereby.\n\nThis leads us to consider the causes hereof, and remedies against it. If\nwe do not find that our affections are raised in these religious\nexercises, as they have been in times past, we ought to enquire into the\nreason thereof; whether this be not attended with some great\nbackslidings from God, which might first occasion it. Sometimes it\nproceeds from a neglect of holy duties, either public or private; at\nother times, from presumptuous sins, committed, or continued in, with\nimpenitency. And we often find, that our being too much embarrassed\nwith, or immoderately engaged in our pursuit of the profits or pleasures\nof this world, stupifies and damps our affections, as to religious\nmatters, so that they are seldom or never raised therein.\n\nAs to the remedies against this stupid and unaffected frame of spirit;\nwe must not only repent of, but abstain from those sins, that have been\nthe occasion thereof; meditate on those subjects, that are most suitable\nto our case, which have a tendency to enflame our love to Christ, and\ndesire after him, and our zeal for his glory; and often confess and\nbewail our stupidity and unbecoming behaviour in holy duties; earnestly\nimploring the powerful influence of the Spirit of God, to bring us into,\nand keep us in a right frame of spirit for them.\n\n(4.) We have reason to charge ourselves with sin, when guilty of\nblasphemous thoughts; as,\n\n_1st_, When we have, by degrees, brought on ourselves a disregard of\nGod, either by living in the neglect of holy duties, or allowing\nourselves in the practice of known sins.\n\n_2dly_, When, before we were followed with these thoughts, we have found\nthat we gave way to some doubts about the divine perfections; or,\nthrough the ignorance, pride and vanity of our minds, have contracted an\nhabitual disregard to, or neglect of that holy reverence with which we\nought to meditate on them.\n\n_3dly_, When we can hear those execrable oaths or curses, by which some\nprofanely blaspheme the name of God, without expressing our resentment\nwith the utmost abhorrence and detestation.\n\n_4thly_, When we find, that being followed with blasphemous thoughts,\nour hearts are too prone to give in to them, as though they were the\nsentiments of our mind; whereby we do, as it were, consent to them,\ninstead of rejecting them with the utmost aversion.\n\nBut, on the other hand, blasphemous thoughts are not always to be\ncharged on us as a sin. Sometimes they are chargeable on Satan, who\nherein acts according to his character, as God\u2019s open enemy; and\nendeavours to instil into us the same ideas that he himself has. These\nthoughts may be charged on him; when they are hastily injected into our\nminds, not being the result of choice or deliberation; but are a kind of\nviolence offered to our imagination, and, we cannot but discover the\ngreatest detestation of them, as well as of that enemy of souls, from\nwhom they take their rise; and when, at the same time, we are enabled to\nexercise the contrary graces, and betake ourselves to God with faith and\nprayer, that he would rebuke the Devil, and preserve our consciences\nundefiled, under this sore temptation, which we cannot but reckon one of\nthe greatest afflictions that befal us in the world. Thus concerning the\nsinfulness of our thoughts.\n\n2. We are farther said, daily to break the Commandments of God in word.\nThus the apostle James speaks of the _tongue_ as _an unruly evil full of\ndeadly poison_, James iii. 8. Evil-speaking, as was before observed\nconcerning the sinfulness of our thoughts, is attended with a greater or\nless degree of guilt, as the vanity of the mind, and the wickedness of\nthe heart, more or less discovers itself therein. Our Saviour speaks of\nthe accountableness of man in the day of judgment, for every _idle\nword_, Matt. xii. 36. to denote, that there is no sin so small, but what\nis displeasing to an holy God, a violation of his law, and brings with\nit a degree of guilt, in proportion to the nature thereof. These indeed,\nare the lowest instances of the sinfulness of words. There are others\nthat are of so heinous a nature, that they can hardly be reckoned\nconsistent with true godliness. _viz._ defaming, and malicious words;\nwhich are sometimes compared to a _sword_, or _arrows_, Psal. lvii. 4.\nor to a _serpent\u2019s tongue_, that leaves a sting and poison behind it,\nPsal. cxl. 3. Again, the sinfulness of our words extends itself yet\nfarther, as they are directed against the blessed God; when persons _set\ntheir mouth against the heavens, and their tongue walketh through the\nearth_, Psal. lxxiii. 9. when they give themselves the liberty to talk\nprofanely about sacred things, and openly blaspheme the name and\nperfections of God. This degree of impiety, indeed, all are not\nchargeable with. Nevertheless, we may say, should God mark the iniquity\nof our words, as well as of our thoughts, who could stand?\n\n3. We are said to break the Commandments of God, by deeds, _i. e._ by\ncommitting those sins which are contrived in the heart, and uttered with\nour tongues. These have been considered under their respective heads, as\na violation of each of the ten Commandments, or doing those things that\nare forbidden therein; and therefore we pass them over in this place,\nand proceed to speak concerning the aggravations of sin.\n\nFootnote 10:\n\n  _See Quest. LXXVIII. Vol. III. 170._\n\nFootnote 11:\n\n  _See Quest. LXXXII._\n\nFootnote 12:\n\n  _See Vol. II. 44._\n\nFootnote 13:\n\n  \u039a\u03c4\u03af\u03c3\u03b9\u03c2 these mean the animal part of man.\n\n\n\n\n                               Quest. CL.\n\n\n    QUEST. CL. _Are all transgressions of the law of God equally heinous\n    in themselves, and in the sight of God?_\n\n    ANSW. All transgressions of the law of God are not equally heinous.\n    But some sins in themselves, and by reason of several aggravations,\n    are more heinous in the sight of God than others.\n\nThough all sins be objectively infinite, and equally opposite to the\nholiness of God; yet there are some circumstances attending them, which\nare of that pernicious tendency, that they render one sin more heinous\nthan another; so that it is not to be thought of, without the greatest\nhorror and resentment; as well as expose the sinner to a sorer\ncondemnation, if it be not forgiven. These are such as strike at the\nvery essentials of religion, and tend, as much as in us lies, to sap the\nfoundation thereof; as when men deny the being and perfections of God,\nand practically disown their obligation, to yield obedience to him. And\nsome sins against the second table, which more immediately respect our\nneighbour, are more heinous than others, in proportion to the degree of\ninjury done him thereby. Thus the taking away the life of another, is\nmore injurious, and consequently more aggravated than barely the hating\nof him; which is, nevertheless, a very great crime. Moreover, the same\nsin, whether against the Commandments of the first or second table, may\nbe said to be more or less heinous, in proportion to the degree of\nobstinacy, deliberation, malice, or enmity against God, with which it is\ncommitted; but these things will more evidently appear under the\nfollowing answer; which we proceed to consider,\n\n\n\n\n                              Quest. CLI.\n\n\n    QUEST. CLI. _What are those aggravations which make some sins more\n    heinous than others?_\n\n    ANSW. Sins receive their aggravations,\n\n    I. From the persons offending, if they be of riper age, greater\n    experience, or grace, eminent for profession, gifts, place, office;\n    guides to others, and whose example is likely to be followed by\n    others.\n\nSins are greater than otherwise they would be when committed by those\nwhose age and experience ought to have taught them better. Thus Elihu\nsays, _A multitude of years should teach wisdom_, Job xxxii. 7. Many\nthings would be a reproach to such persons, which are more agreeable to\nthe character of children, than those who are advanced in age. Again, if\nthey have had large experience of the grace of God, and been eminent for\ntheir profession, or gifts conferred on them. These circumstances will\nrender the same sin more aggravated; for where much is given, an\nimprovement is expected in proportion thereunto; and where great\npretensions are made to religion, the acting disagreeable thereunto,\nenhances the guilt, and renders the sin more heinous. Again, if the\nperson offending be in an eminent station, or office in the world, or\nthe church; so that he is either a guide to others, or the eyes of many\nare upon him, who will be apt to follow and receive prejudice by his\nexample. When such an one commits a public and open sin, it is more\naggravated than if it had been committed by another. Thus God bids the\nprophet Ezekiel _see what the ancients of the house of Israel do in the\ndark, every man in the chambers of his imagery_, Ezek. viii. 12. And the\nprophet Jeremiah speaks of those who ought to have been guides to the\npeople, _viz._ the priests and the prophets, Jer. xxiii. 11. 14. who\ntransgressed against the Lord; and charges this on them as an\nextraordinary instance of wickedness; which their character in the\nworld, and the church rendered more heinous, though it was exceeding\nheinous in itself.\n\n    II. Sins receive their aggravations, from the parties offended; if\n    immediately against God, his attributes, and worship, against\n    Christ, and his grace; the holy Spirit, his witness, and workings,\n    against superiors, men of eminency, and such as we stand especially\n    related and engaged unto; against any of the saints, particularly\n    weak brethren, the souls of them, or any other, and the common good\n    of all or many.\n\nThere is no sin but what may be said to be committed against God; yet,\n\n1. Some are more immediately against him, as they carry in them a\ncontempt of his attributes and worship; whereby his name and ordinances\nare profaned, and the glory that is instamped thereon, little set by,\nMal. i. 3, 4. Other sins reflect dishonour on our Lord Jesus Christ; and\nthat either on his person, when we conclude him to be, or, at least, act\nas if he were no other than a mere creature; or, on his offices; when we\nrefuse to receive instruction from him as a prophet, or depend on his\nrighteousness as a priest, in order to our justification and acceptance,\nin the sight of God; or to submit to him as a King, who is able to\nsubdue us to himself, and defend us from the assaults of our spiritual\nenemies; or when we despise his grace, and neglect that salvation which\nhe has purchased, and offers in the gospel, Heb. ii. 3.\n\nAgain, our sins are aggravated when they are committed against the\nperson of the Holy Ghost; when we deny him to be a divine Person, or the\nauthor of the work of regeneration, as supposing that grace takes its\nrise from ourselves, rather than him; or when we do not desire to be led\nby the Spirit, or seek his divine influence in order thereunto. But, on\nthe other hand, resist his holy motions and impressions, and act\ncontrary to those convictions which he is pleased to grant us; by which\nmeans we are said to _grieve_ and _quench the spirit_, Eph. iv. 7. 1\nThess. v. 19. Also, when we reject and set ourselves against the witness\nof the Spirit, and that, either by concluding, that assurance of our\ninterest in the love of God, may be attained without it, and reckon all\npretences to it no better than enthusiasm; or, when on the other hand,\nwe suppose that the Spirit witnesses with our spirits, that we are the\nchildren of God, without regard had to the work of sanctification, that\nalways accompanies, and is an evidence thereof; whereby we take that\ncomfort to ourselves which does not proceed from the Spirit of holiness.\n\n2. Sins are aggravated as committed more immediately or directly against\nmen, and particularly those, to whom we stand related in the bonds of\nnature, or, who have laid us under the strongest obligations, by acts of\nfriendship to us. This is applicable to inferiors, who ought to pay a\ndeference to their superiors; those sins that are committed by such,\ncontain the highest instance of ingratitude, and are contrary to the\nlaws or dictates of nature, and therefore aggravated in proportion\nthereunto.\n\nMoreover, if they are committed against the saints; this is reckoned, by\nGod, an instance of contempt cast on himself, (whose image they are said\nto bear;) much more, if we oppose them as saints, Luke xvi. 16. Matt.\nxii. 6. And though we do not proceed to this degree of wickedness, our\ncrime is said to be greatly aggravated, when we lay a stumbling-block\nbefore those who are weak in the faith, which may tend to discourage\nthem in the ways of God; and, by this means, we do what in us lies, to\n_destroy those for whom Christ died_, Rom. xiv. 15. 1 Cor. viii. 11.\nThis is an injury done, not so much to their bodies, as their souls;\nwhich are wounded, and brought into great perplexity thereby.\n\nHowever, we must distinguish between an offence given, and unjustly\ntaken; or, it is one thing for persons to be offended at that which is\nour indispensible duty, in which case we are not to regard the\nsentiments of those who attempt to discourage us from, or censure us for\nthe performance of it; and our giving offence in things that are in\nthemselves indifferent, and might, without any prejudice, be avoided; in\nwhich case a compliance with the party offended, seems to be our duty;\nespecially if the offence takes its rise from conscience, rather, than\nhumour and corruption; and our not complying with him herein, would tend\nvery much to discourage and weaken his hands in the ways of God; and\ntherefore may be reckoned an aggravation of this sin.\n\nMoreover, it is a farther aggravation of sin committed, when it appears\nto be contrary to the common good of all men. This guilt may be said to\nbe contracted by them who endeavour to hinder the success of preaching\nof the gospel, 1 Thess. ii. 15. or otherwise, when the sin of one man\nbrings down the judgments of God on a whole church or body of people; of\nthis kind was Achan\u2019s sin, Josh. vii. 20, 21, 25.\n\n    III. Sins are aggravated from the nature and quality of the offence;\n    if it be against the express letter of the law, break many\n    commandments, contain in it many sins; if not only conceived in the\n    heart, but breaks forth in words and actions, scandalize others, and\n    admit of no reparation; if against means, mercies, judgments, light\n    of nature, conviction of conscience; public or private admonition,\n    censures of the church, civil punishments, and our prayers,\n    purposes, promises; vows, covenants, and engagements to God or men;\n    if done deliberately, wilfully, presumptuously, impudently,\n    boastingly, maliciously, frequently, obstinately, with delight,\n    continuance, or relapsing after repentance.\n\n1. Sin is aggravated when it is committed against the express letter of\nthe law, so that there remains no manner of doubt, whether it be a sin\nor duty. To venture on the commission of what plainly appears to be\nunlawful, is to sin with great boldness and presumption, whereby the\ncrime is very much aggravated, Rom. i. 32.\n\n2. When it contains a breach of several of the Commandments; and\ntherefore it may be reckoned a complicated crime. Of this kind was the\nsin of David, in the matter of Uriah; in which he was guilty of murder,\nadultery, dissimulation, injustice, _&c._ Also Ahab\u2019s sin against\nNaboth; which included in it not only covetousness, but perjury, murder,\noppression, and injustice.\n\n3. Sins are more aggravated, when they break forth in words, or outward\nactions, than if they were only conceived in the heart. It is true, sin\nin the heart has some peculiar aggravations, as it takes deeper root,\nbecomes habitual, and is entertained with a secret delight and pleasure,\nand as it is the source and fountain, from whence actual sins proceed.\nNevertheless, when that, which was before conceived in the heart, is\ndiscovered by words or actions, this adds a farther aggravation to it,\nas it brings a more public dishonour to God, and often-times a greater\ninjury to men.\n\n4. Sins are farther aggravated, when they are of such a nature, that it\nis impossible for us to repair the injuries done thereby, or make\nrestitution for them. Thus nothing can compensate for our taking away\nthe life of another, or for our casting a reproach on the holy ways of\nGod; and thereby endeavouring to bring his gospel into contempt; or,\nwhen we entice others to sin, by which means we turn them aside from\nGod, and endeavour to ruin their souls; which is an injury that we\ncannot, by any means, repair; and therefore the crime is exceedingly\naggravated.\n\n5. If the sin committed be contrary to the very light of nature, such as\nwould be offensive, even to the Heathen, 1 Cor. v. 1.\n\n6. Sins receive their aggravations, when committed against means,\nmercies, and judgments; as when we break through all the fences which\nare set to prevent them; and the grace of God, revealed in the gospel,\nis not only ineffectual, to preserve from sin, though designed for that\nend, Tit. ii. 11, 12. but turned into lasciviousness, Jude, ver. 4. When\nmercies are misimproved, undervalued, and, as it were, trampled on, Rom.\nii. 4. Isa. i. 3, Deut. xxii. 6. and judgments, whether threatened or\ninflicted are not regarded, nor were claimed thereby.\n\n7. Sins are farther aggravated, when they are committed against the\nchecks and convictions of conscience; which is a judge and a reprover\nwithin our own breasts. This is an offering violence to ourselves, and\nmaking many bold advances towards judicial blindness, hardness of heart,\nand a total apostacy.\n\n8. When the sins committed are against public or private admonitions,\ncensures of the church or civil punishments, which are God\u2019s ordinance\nto bring men to repentance; and if they prove ineffectual, to answer\nthat end, they will be left more stupid than they were before.\n\n9. Sins are farther aggravated, when they are contrary to our own\nprayers, vows, covenants, and promises made either to God or men. When\nwe confess sin, or pretend to humble ourselves before God in prayer, and\nyet, at other times, indulge the same sins, and are proud,\nself-conceited, and exalt ourselves against him; or when we pray for\nstrength against corruption, or grace to perform holy duties, when, in\nreality, we have no love to, nor desire after them; or when we praise\nhim for mercies received, while we are habitually unthankful, and\nforgetful of his benefits. Moreover, when we are very forward to make\nvows, covenants, or engagements, to be the Lord\u2019s; whereby we often lay\na snare for ourselves, from some circumstances that attend this action;\nand more especially from our disregarding it afterwards.\n\n10. Sins are aggravated from the manner of our committing them, _viz._\nIf they are done deliberately, with fore-thought or contrivance: As when\npersons are said to devise mischief upon their beds; and then as to\ntheir conversation, to set themselves against that which is good, Psal.\nxxxiv. 5. Again, if it be done wilfully, that is, with the full bent of\nthe will, making it the matter of our choice, and resolving to commit\nit, whatever it cost us. When we do it presumptuously, either when we\ntake encouragement hereunto from the grace of God, Rom. vi. 1. or when\nhis hand is lifted up against us, or when we see his judgments falling\nvery heavy upon others, and are not disposed to take warning thereby;\nbut grow more hardened and stupid than before.\n\nAgain, when sin is committed maliciously impudently, and obstinately;\nthis argues a rooted hatred against God. Or, when it is committed with\ndelight arising either from the thoughts we entertain thereof, before we\ncommit it; or the pleasure we take in what we have done, afterwards.\nAgain, when we boast of what we have done, which is to glory in our\nshame, Psal. x. 3. and lii. 1. when we do, as it were, value ourselves\nfor having got rid of the prejudices of education, and all former\nconvictions of sin, that so we may go on therein with less disturbance.\nAnd when persons boast of their over-reaching others in their way of\ndealing in the world, Prov. xx. 14. which they very often do in their\nsecret thoughts, when they are ashamed to let the world know how remote\nthey are from the practice of that justice, that ought to be between man\nand man. Again sins are aggravated when they are frequently committed,\nor when we relapse into the same sin, after having pretended to repent\nof it, 2 Pet. ii. 20,-22. Matt. xii. 43,-45.\n\n    IV. Sins are aggravated from circumstances of time, and place; if on\n    the Lord\u2019s-day, or other times of divine worship, or immediately\n    before, or after these, or other helps, to prevent or remedy such\n    miscarriages, if in public, or in the presence of others who are\n    thereby likely to be provoked or defiled.\n\nWhen sins are committed by us on the Lord\u2019s-day, it is a profaning that\ntime which he has sanctified for his service, and so renders us guilty\nof a double crime; or, when they are committed at any other time, which\nwe occasionally set apart for divine worship; or, in those seasons, when\nGod calls for fasting and mourning for our own sins, or those that are\npublicly committed in the world, Isa. xxii. 12,-14. or, at other times,\nwhen we have lately received signal deliverances, either personal or\nnational, Psal. cvi. 7. or, when they are committed immediately before\nor after we have engaged in holy duties; the former renders us very\nunfit for them; the latter will effectually take away all those\nimpressions, which have been made on our spirits therein.\n\nAgain, sins receive aggravation from the place in which they are\ncommitted: As for instance, if they are committed in those places, in\nwhich the name of God is more immediately called on, which if visible,\nwill afford great matter of scandal to some, and an ill example to\nothers; and if secretly committed, will tend to defile our souls, and\nargue us guilty of great hypocrisy. Moreover, when we commit those sins,\nwhich are generally abhorred in the place where providence has cast our\nlot: This is to render ourselves a stain and dishonour to those with\nwhom we converse. Thus the prophet speaks of some, who, _in the land of\nuprightness_, will _deal unjustly_, Isa. xxvi. 10. and especially when\nthey are committed in the presence of others, who are likely to be\nprovoked or defiled thereby; by which means we contract the guilt of\nother men\u2019s sins, as well as our own; and are doubly guilty, in that we\nare, in many respects, the cause of their transgressing.\n\nThere are several instances in which we may be said to contract the\nguilt of other men\u2019s sins, which I shall only mention briefly, _viz._\nwhen superiors lay their commands on inferiors, or oblige them to do\nthat which is in itself sinful; or, when we advise those who stand upon\na level with us, to commit sin, or give our consent to the commission of\nit, Acts vii. 58. chap. vii. 1. Again, when inferiors flatter superiors,\nor commend them for their sin: Thus when Herod had courted the applause\nof the people, by the oration which he made to them; they, on the other\nhand, flattered him, when they _gave a shout, saying, It is the voice of\na god, and not of a man_, chap. xii. 22. Again, when we have recourse to\nthose places, where sin is usually committed, and desire to associate\nourselves with them, whose conversation is a reproach to religion, Prov.\nxiii. 20. or, when we are sharers, or partakers, with others, in their\nunlawful gains; first encouraging, abetting, and helping them therein;\nand then dividing the spoil with them, chap. i. 23,-25. Again, when we\nconnive at sin committed; or, if it be in our power, do not restrain or\nhinder the commission of it; or, when we conceal it, when the farther\nprogress thereof might be prevented by our divulging it. Again, when we\nprovoke persons to sin. And hereby draw forth their corruptions; and\nwhen we extenuate sin, whether committed by ourselves or others; which\nis a degree of vindicating, or pleading for it. And lastly, when we do\nnot mourn for, or pray against those sins which are publicly committed\nin the world, that are like to bring down national judgments[14].\n\nFootnote 14:\n\n  These several heads, concerning the aggravations of sin, are contained\n  in three or four lines, which are helpful to our memories. Most of the\n  heads of this answer, are contained in that verse, _Quis?_ _Quid?_\n  _Ubi?_ _Quibus auxiliis?_ _Cur?_ _Quomodo?_ _Quando?_ And those that\n  relate to our contracting the guilt of other men\u2019s sins, in the\n  following lines; _Jussu._ _Consilio._ _Consensu._ _Palpo._ _Recursu._\n  _Participans._ _Nutans._ _Non obstans._ _Non manifestans._\n  _Incessans._ _Minuens._ _Non m\u00e6rens._ _Solicitansve._\n\n\n\n\n                          Quest. CLII., CLIII.\n\n\n    QUEST. CLII. _What doth every sin deserve at the hands of God?_\n\n    ANSW. Every sin, even the least, being against the sovereignty,\n    goodness, and holiness of God, and, against his righteous law,\n    deserveth his wrath and curse, both in this life, and that which is\n    to come, and cannot be expiated, but by the blood of Christ.\n\n    QUEST. CLIII. _What doth God require of us, that may escape his\n    wrath and curse due to us by reason of the transgression of the\n    law._\n\n    ANSW. That we may escape the wrath and curse of God due to us by\n    reason of the transgression of the law, he requireth of us\n    repentance toward God, and faith toward our Lord Jesus Christ, and\n    the diligent use of the outward means whereby Christ communicates to\n    us the benefits of his mediation.\n\nIn the former of these answers, we have an account of then demerit of\nsin; in the latter, we have the character and disposition of those who\nhave ground to conclude that they shall be delivered from the wrath and\ncurse of God due to it. We have already considered one sin as greater\nthan another, by reason of several circumstances that tend to enhance\nthe guilt of those who commit them: Nevertheless, there is no sin so\nsmall but it has this aggravation in it, that it is a violation of the\nlaw of God, and is opposite to his holiness; and therefore it cannot but\nrender the sinner guilty in his sight; and guilt is that whereby a\nperson is liable to suffer punishment in proportion to the offence\ncommitted: Therefore it follows, that there is no ground for that\ndistinction which the Papists make between _mortal_ and _venial_ sins;\nwhereof the former, they suppose, deserves the wrath and curse of God\nboth in this and another world; but as for the latter, namely, _venial_\nsins, they conclude that they may be atoned for by human satisfactions,\nor penances; and that they are, in their own nature, so small, that they\ndo not deserve eternal punishment. This is an opinion highly derogatory\nto the glory of God, and opens a door to licentiousness, in a variety of\ninstances; the contrary to which, is contained in the answer we are now\nexplaining.\n\nFor the understanding whereof, let it be considered; that it is one\nthing for a sin to deserve the wrath and curse of God, and another thing\nfor the sinner to be liable and exposed to it. The former of these\narises from the heinous nature of sin, and is inseparable from it; the\nlatter is inconsistent with a justified state. Nothing can take away the\nguilt of sin, but the atonement made by Christ; and that forgiveness or\nfreedom from condemnation, which God is pleased to bestow as the\nconsequence thereof, Rom. viii. 1, 33. It is this that discharges a\nbeliever from a liableness to the wrath and curse of God. Though one sin\nbe greater than another, by reason of various circumstances that attend,\nor are contained in it, as was observed under the last answer: yet the\nleast sin must be concluded to be objectively infinite, as it is\ncommitted against a God of infinite perfection, since all offences are\ngreat in proportion to the dignity of the person against whom they are\ncommitted. Thus the same sin that is committed against an inferior, or\nan equal, which deserves a less degree of punishment, if it be committed\nagainst a king, may be so circumstanced, as that it will be deemed a\ncapital offence, and render the criminal guilty of high treason; though,\nat the same time, no real injury is done to, but only attempted against\nhim. In like manner we must conclude, that though it be out of our own\npower to injure or detract from the essential glory of the great God;\nyet every offence committed against him is great, in proportion to his\ninfinite excellency; and is therefore said to deserve his wrath and\ncurse. Wrath or anger, when applied to God, is not to be considered as a\npassion in him, as it is in men; but denotes his will to punish sin\ncommitted, which takes its first rise from the holiness of his nature,\nwhich is infinitely opposite to it. And the degree of punishment that he\ndesigns to inflict, is contained in his law; which, as it denounces\nthreatnings against those who violate it, the sinner is hereby said to\nbe exposed to the curse or condemning sentence thereof, agreeably to the\nrules of justice, and the nature of the offence. This is what we are to\nunderstand, in this answer, by sin\u2019s deserving the wrath and curse of\nGod.\n\nAnd this is farther considered, as what extends itself to this life, and\nthat which is to come. Punishments inflicted in this life, are but the\nbeginning of miseries; but they are sometimes inexpressibly great, as\nthe Psalmist says, _Who knoweth the power of thine anger? even according\nto thy fear, so is thy wrath_, Psal. xc. 11. Sometimes there is but a\nvery short interval between sin and the punishment; as in the case of\nNadab and Abihu, Korah, and his company, Achan, and many others;\nwhereas, at other times, it is long deferred; nevertheless, it will fall\nwith great weight, at last, on the offender. Thus God sometimes punishes\nthe sin of youth in old age; and when a greater degree of guilt has been\ncontracted, writes bitter things against them, Job xiii. 26. But the\ngreatest degree of punishment is reserved for sinners in another world;\nwhich is styled _the wrath to come_, 1 Thess. i. 10. But these things\nhaving been insisted on in some foregoing answers[15], we shall add no\nmore on that head; but proceed to what is farther observed, viz. that\nthis punishment cannot be expiated any otherwise than by the blood of\nChrist. This is fitly inserted after the account we have had of man\u2019s\nliableness to the wrath of God, by reason of sin: for when we have an\nafflicting sense of the guilt we have exposed ourselves to, nothing else\nwill afford us relief.\n\nThe next thing to be considered is, how it may be removed, or by what\nmeans the justice of God may be satisfied, and an atonement made for\nsin. This is said to be done no other way but by the blood of Christ, as\nhas been considered elsewhere, under a foregoing answer; in which we\nendeavoured to prove the necessity of Christ\u2019s making satisfaction, and\nthe price that he paid in order thereto[16]. We have also considered the\nfruits and effects thereof, as it has a tendency to remove the guilt of\nsin, and procure for us a right to eternal life:[17] Therefore, we shall\npass over the consideration thereof in this place; only we may observe,\nthat, since this can be brought about by no other means but Christ\u2019s\nsatisfaction; it is not inconsistent with what is contained in the\nfollowing words, if rightly understood by us, to assert that God\nrequires of us, repentance, faith, and a diligent attendance on the\noutward means of grace; though we must not conclude them to be the\nprocuring cause of our justification, or a means to expiate sin. They\nare certainly very much unacquainted with the way of salvation by\nChrist, as well as the great defects of their repentance and faith, who\nsuppose, that God is hereby induced to pardon our sins, or deliver us\nfrom the wrath we have deserved thereby; nevertheless, we are not to\nthink, that impenitent unbelieving sinners have a right to determine\nthat they are in a justified state, or have ground to claim an interest\nin the benefits of Christ\u2019s redemption. Therefore, these graces are\nnecessary to evince our interest in what he has done and suffered for\nus, and they are inseparably connected with salvation; though they do\nnot give us a right and title to eternal life, as Christ\u2019s righteousness\ndoth. We have, in two foregoing answers, given a particular account of\nrepentance and faith. Concerning repentance, we have observed, that it\nis a special saving grace, wrought in us by the Holy Spirit, and have\nshewn in what way he works it; and also the difference between legal and\nevangelical repentance, as the former is often found in those who are\ndestitute of the latter. We have considered the various acts of\nrepentance unto life[18]; what the objects and acts of saving faith are;\nand how it differs from that which is not so; and the use of this grace,\nin the whole conduct of our lives, and how it gives life and vigour to\nall other graces, and enables us to perform duties in a right\nmanner[19]. Therefore we shall not insist on this subject at present,\nbut only speak of repentance and faith as means appointed by God, in\norder to our attaining compleat salvation.\n\nThe means conducive hereunto, are either internal or external; the\nformer of these are inseparably connected with salvation; so that\n_none_, who repent and _believe, shall perish_, John iii. 16. These\ngraces, together with all others, that accompany or flow from them, are\nthe fruits and effects of Christ\u2019s mediation; and therefore they are\nsometimes called saving graces. As they are wrought in the hearts of\nbelievers, and have a reference to salvation; they may be truly styled\ninternal means of salvation; and, as such, they are distinguished from\nthose outward and ordinary means of grace, by which God is pleased to\nwork them. And these are the ordinances which we are diligently to\nattend on, in hopes of attaining those graces under them, till God is\npleased to give success to our endeavours, and work grace under these\nmeans; the efficacy whereof, is wholly owing to his power, and is to be\nresolved into his sovereign will.\n\nThis may be fitly illustrated by what is said concerning the poor,\n_impotent_, _blind_, _halt_, and _withered_ persons, _waiting_ at the\n_pool of Bethesda_, for the _angels troubling the water_; after which,\nhe that _first stepped in, was made whole_, John v. 2-4. Nevertheless,\nwe do not find that every one who waited there embraced the first\nopportunity, and received a cure; for some were obliged to wait many\nyears; and if they were made whole at last, they had no reason to think\ntheir labour lost. This may be applied to those who have the means of\ngrace. Many sit under them who receive no saving advantage thereby, till\nGod is pleased, in his accepted time, to work those graces which render\nthese ordinances effectual to salvation. This blessed success attending\nthem, is from God; he could, indeed, save his people without them, as he\nconverted Paul, when going to Damascus, with a design to persecute the\nchurch there; being not only unacquainted with, but prejudiced against\nthe means of grace. But this is not God\u2019s ordinary method. He has put an\nhonour on his own institutions, so as to render it necessary for us to\npray, wait and hope for saving blessings, in attending on them. Thus\nwhen he promises to _put his Spirit_ within his people, and _cause them\nwalk in his statutes_, he adds; yet _for this will I be enquired of by\nthe house of Israel, to do it for them_, Ezek. xxxvi. 27, 37.\naccordingly we are commanded to _seek the Lord while he may be found,\nand to call upon him while he is near_, Isa. lv. 6. Hereby we testify\nour approbation of that method which he has ordained for the application\nof redemption; and by our perseverance therein, as determining not to\nleave off waiting till we have obtained the blessing expected, we\nproclaim the valuableness thereof, and subscribe to the sovereignty of\nGod, in dispensing those blessings to his people, which they stand in\nneed of, as well as pray and hope for them in his own time and way. Thus\nwe are to wait on the means of grace.\n\nAnd it is farther observed, that this is to be done with diligence; not\nin a careless and indifferent manner, as though we neither expected nor\ndesired much advantage from them. This implies in it an embracing every\nopportunity, and observing those special seasons, in which God is\npleased, in his gospel, to hold forth the golden sceptre of grace; as\nalso our having earnest desires and raised expectations of obtaining\nthat grace from him which he encourages us to wait and hope for[20].\nWhich leads us to speak particularly concerning those outward means, as\ncontained in the following answer.\n\nFootnote 15:\n\n  _See Vol. II. Quest. XXVIII, XXIX, and Vol. III. Quest. LXXXIX._\n\nFootnote 16:\n\n  _See Vol. II. Quest. XLIV. Page 273-290._\n\nFootnote 17:\n\n  _See Quest. LXX, LXXI. Vol. III. p. 66-96. and what was said under\n  those answers, to explain the doctrine of justification._\n\nFootnote 18:\n\n  _See Quest. LXXVI. Vol. III. p. 166._\n\nFootnote 19:\n\n  _See Quest. LXXII., LXXIII. Vol. III. p. 98._\n\nFootnote 20:\n\n  To affect to honour the mercy of God, by supposing this is sufficient\n  for all our sins, however persevered in, is to disparage his truth\n  which has proposed terms of mercy, connected our salvation with them,\n  and pronounced them exclusive. It is to imagine that Deity shall\n  change his purposes; it is an affront to his wisdom to suppose that\n  after he has placed us in a state of probation and made us\n  accountable, no retribution should be made. It indicates insincerity,\n  and not a real regard for the divine glory, to set up such a\n  substitute for the gospel scheme of salvation.\n\n  To excuse sin by alleging our impotency to good, is disingenuous;\n  because the party can be conscious of no obstacle, unless his own\n  inclinations to evil can be so denominated. This excuse casts the\n  blame on God. To persist in sin under such pretences, is _to do evil\n  that good may come_, which, the Apostle of the Gentiles declares\n  renders condemnation just; it is to sin _that grace may abound_.\n\n  To defer the acceptation of offered mercy, and put off the work of\n  repentance, is unwise, as it is heaping sorrows against the day of\n  bitterness; it is imprudent, because it is to remain at enmity with\n  Him upon whom we depend, and to be liable at every moment of this\n  uncertain life to be involved in everlasting despair. It is evidence\n  of a very sordid mind to prefer the base gratifications of the senses,\n  to the refined pleasures of virtue, and the beauty, peace, and\n  comforts of holiness.\n\n  If the procrastination proceed from a dread of the labour of acquiring\n  the knowledge of the truth, this will be increased by every hour\u2019s\n  delay, as the mind becomes thereby the less susceptible of religious\n  impressions. The time in which the work should be accomplished also\n  becomes the shorter; like a traveler, who has mistaken his course, the\n  impenitent has every step to tread back again, and his time is\n  proportionally curtailed. The truths of natural science flatter our\n  pride and ambition, but those of religion humble and crucify them; the\n  latter, being opposed to the carnal mind, disgust; if such disgust\n  produce a delay of conversion, the truths which have once excited such\n  aversion will be more likely afterwards to do it, because the mind by\n  once having rejected them has become more sensual, and opposed to\n  moral good.\n\n  The cares and business of life not merely pre-occupy the mind, and\n  exclude the thoughts of religion, but augment our addictedness to\n  earthly objects, and render progressively the mind more insensible to\n  lessons of piety. In old age avarice or sensuality are often at the\n  highest pitch; the man has become more impatient and irritable,\n  tenacious even of his errours, and averse to changes, no change can be\n  looked for but the great one, when the messenger arrives, who brings a\n  scythe in his hand.\n\n  To defer conversion till death, that its terrors may dissolve the\n  charms of the world, besides the hazard of surprise, is unreasonable,\n  as it supposes mercy when we have persisted in rebellion as long as we\n  can; it is to expect that God\u2019s Spirit shrill always strive with man;\n  it is highly presumptuous; and it exposes also to self-deception, as\n  religion in that late hour must be the effect of necessity, and\n  destitute of the fruits and proofs of holiness.\n\n\n\n\n                              Quest. CLIV.\n\n\n    QUEST. CLIV. _What are the outward means whereby Christ communicates\n    to us the benefits of his mediation?_\n\n    ANSW. The outward and ordinary means whereby Christ communicates to\n    his church the benefits of his mediation, are, all his ordinances;\n    especially the word, sacraments, and prayer; all which are made\n    effectual to the elect for salvation.\n\nIn explaining this answer, we shall consider,\n\nI. What we are to understand by the ordinances, which are here styled\noutward and ordinary means of grace. The first idea contained in them\nis, that they are religious duties, prescribed by God, as an instituted\nmethod, in which he will be worshipped by his creatures; but that which\nmore especially denominates them to be ordinances, is, the promise which\nhe has annexed to them of his special presence, and the encouragement\nthat he has given to his people in attending on them, to hope for those\nblessings that accompany salvation. As God works grace by, and under\nthem, they are called means of grace; and because he seldom works grace\nwithout first inclining persons to attend on him therein, and wait for\nhis salvation; therefore they are called the ordinary means of grace;\nand because they have not in themselves a tendency to work grace,\nwithout the inward and powerful influences of the Holy Spirit,\naccompanying them, they are distinguished from it, and accordingly\nstyled the outward means of grace.\n\nThat which may be observed concerning the ordinances as thus described,\nis,\n\n1. That they may be engaged in, pursuant to a divine appointment;\ntherefore no creature hath a warrant to enjoin any modes of worship,\npretending that this will be acceptable, or well-pleasing to God; since\nhe alone, who is the object of worship, has a right to prescribe the way\nin which he will be worshipped. To do this would be an instance of\nprofaneness and bold presumption; and the worship performed pursuant\nthereunto would be _in vain_; as our Saviour says concerning that which\nhas no higher a sanction than _the commandments of men_, Matt. xv. 9.\nand whatever pretence of religion there may be therein, God looks upon\nsuch worshippers as well as those whose prescriptions they follow\nherein, with the utmost contempt, and will punish them for, rather than\nencourage them in it. Thus the prophet reproves Israel, as being guilty\nof defection from God, who engaged in that worship which he had not\nordained, when he says, _The statutes of Omri are kept, and all the\nworks of the house of Ahab, and ye walk in their counsels, that I should\nmake thee a desolation, and the inhabitants thereof an hissing.\nTherefore shall ye bear the reproach of my people_, Mic. vi. 16. And\nJeroboam is often branded with this character, that _he made Israel to\nsin_, for instituting ordinances of divine worship, and _setting up\ncalves in Dan and Bethel, making an house of high places, and priests of\nthe lowest of the people_, and appointing sacred times, in which they\nshould perform this worship; all which were of his own devising, and\nbecame a snare to the people, Exod. xx. 24. It is certain, that such\nappointments cannot be reckoned means of grace, or pledges of God\u2019s\npresence; and it would redound to his dishonour, should he be obliged to\ncommunicate the benefits of Christ\u2019s redemption hereby, to any who,\n(under a pretence of worshipping him in a way of their own devising,)\noffer the highest affront to him.\n\n2. If God is pleased to reveal his will concerning the way in which we\nare to worship him, and hope for his presence, it is our indispensable\nduty to comply with it, and implore his acceptance of us herein; and be\nimportunate with him, that he would put a glory on his own institutions,\nand grant us his special presence and grace, that we may be enabled to\nperform whatever duty he enjoins, in such a manner, that the most\nvaluable ends may be answered, and our spiritual edification and\nsalvation promoted thereby.\n\n3. Though we consider the ordinances as instituted means of grace; yet,\na bare attendance on them will not, of itself, confer grace, as is very\nevident from the declining state of religion, in those who engage in the\nexternal part of it, and attend upon all the ordinances of God\u2019s\nappointment, and yet remain destitute of saving grace; who are stupid\nunder the awakening calls of the gospel, and regard not the invitations\ngiven therein, to adhere stedfastly to Jesus Christ, whom in words they\nprofess to own, though in works they deny him. This is a convincing\nevidence, that it is God alone, who appointed those ordinances, that can\nmake them effectual to salvation. Thus concerning the nature of an\nordinance, and in what respect it may be called an outward and ordinary\nmeans of grace. We are now,\n\nII. To consider what are those ordinances by which Christ communicates\nto us the benefits of his mediation. These may be considered,\n\n1. As engaged in by particular persons, as subservient to their\nspiritual welfare, in order to the beginning or carrying on the work of\ngrace in their souls; such as meditation about divine subjects,\nself-examination, and all other duties, which are performed by them in\ntheir private retirement, in hope of having communion with God therein.\nOr,\n\n2. There are other ordinances which God has given to worshipping\nassemblies, which are founded in that general promise, _In all places\nwhere I record my name, I will come unto thee, and I will bless thee_,\nExod. xx. 24. Those mentioned in this answer, are the words, sacraments\nand prayer; of which the sacraments are particularly given to the\nchurches; the word and prayer, to all who are favoured with the\ngospel-dispensation. And to these we may add, singing the praises of\nGod; which, though it be not particularly mentioned in this answer, is,\nnevertheless, a duty wherein we may expect to meet with his presence and\nblessing; and accordingly is an ordinance which God makes effectual to\npromote our salvation. Therefore, before we enter on the subject-matter\nof the following answers, we shall speak something concerning this duty,\nas an ordinance which he has instituted; together with the way and\nmanner in which it is to be performed. And,\n\n(1.) We may enquire what ground we have to reckon it among the\nordinances of God. This must not be taken for granted, but proved;\nbecause there are many who deny it to be so. That it was an ordinance\nenjoined to, and practised by the church, under the Old\nTestament-dispensation, appears from the many songs and psalms given, by\ndivine inspiration, to be used by the church, in their solemn acts of\nworship; some of which were not only sung by particular persons; but the\nwhole church is represented as joining therein with united voices. Thus\nwhen Pharaoh\u2019s host was drowned in the red sea, it is said, _Moses and\nthe children of Israel sang_ the song that was given by divine\ninspiration for that purpose, contained in Exod. xv. And when he was\ninspired with that song, in Deut. xxxii. he was commanded, in chap.\nxxxi. _to write it for them, and teach it to them, and put it in their\nmouths_; that they might sing it in their public worship; which he did\naccordingly, ver. 22. And from the days of David, when public worship\nwas more settled than it had been before; and many things relating to\nthe order, beauty and harmony thereof, brought into the church by divine\ndirection, then there was an order of men called _Singers_, who were to\npreside over, and set forward the work. And there was also a book of\npsalms, given by divine inspiration, for the use of the church therein,\nthat they might not be at a loss as to the subject-matter of praise in\nthis ordinance; as may be inferred from the style thereof, the words\nbeing often put in the plural number; which argues, that they were to be\nsung, not by one person in the church, but by the whole congregation, in\ntheir solemn and public acts of worship; and accordingly we often find\nthe whole multitude of them exhorted to sing the praises of God. Thus it\nis said in Psal. xxx. 4. _Sing unto the Lord, O ye saints of his, and\ngive thanks at the remembrance of his holiness._ And elsewhere, _Sing\naloud unto God our strength. Make a joyful noise unto the God of Jacob.\nTake a psalm_, &c. _For this was a statute for Israel, and a law of the\nGod of Jacob_, Psal. lxxxi. 1, 2, 3, 4. And sometimes the church are\nrepresented as exciting one another to this duty. Thus it is said, _O\ncome let us sing unto the Lord; let us make a joyful noise to the rock\nof our salvation. Let us come before his presence with thanksgiving, and\nmake a joyful noise unto him with psalms_, Psal. xcv. 1, 2.\n\nAnd it may be observed, that how much soever the use of musical\ninstruments, which were in this worship may be concluded to be\nparticularly adapted to that dispensation, as they were typical of that\nspiritual joy, which the gospel church should obtain by Christ; yet the\nordinance of singing remains a duty, as founded on the moral law; and\naccordingly we find, that the practice hereof was recommended, not only\nto the Jews, but to all nations. Thus it is said, _Make a joyful noise\nunto the Lord all the earth_, Psal. xcviii. 4. And he speaks to this\npurpose, when he presses this duty upon _all lands_, whom he exhorts to\n_serve him with gladness; and to come before the Lord with singing_,\nPsal. c. 1, 2. And besides, it seems to be preferred before some other\nparts of worship, which were merely ceremonial. Thus the Psalmist says,\n_I will praise the name of God with a song. This also shall please the\nLord better than an ox or bullock_, Psal. lxix. 30, 31. that is, God is\nmore glorified hereby than he is by the external rites of ceremonial\nworship; especially when abstracted from those acts of faith, which add\nan excellency and glory to them.\n\nAnd this leads us to consider it as an ordinance practised by the New\nTestament-church. Some had songs given in to them by inspiration; as the\nvirgin Mary, Zacharias, and Simeon, Luke i. 46, 47, & _seq._ chap. ii.\n28, & _seq._ and sometimes the members of particular churches had a\npsalm given in by extraordinary revelation, 1 Cor. xiv. 26. and we can\nhardly suppose this to have been without a design that it should be sung\nin the church for their edification; especially considering it as an\nextraordinary dispensation of the Spirit: And, as the singing of a psalm\nin the church, is an act of public worship, it is reasonable to suppose,\nthat the whole assembly joined together therein; and therefore this\nordinance was not only practised by them, but had also a divine\nsanction, in that the Spirit was the author of the psalm that was sung:\nAnd we sometimes read of the church\u2019s singing an hymn, which was no\nother than a psalm or spiritual song, at the Lord\u2019s-supper: Thus our\nSaviour, in the close of that ordinance, sung an hymn with his\ndisciples, that small church with whom he then communicated, Mark xiv.\n26. And at another time, when he was _come nigh to the descent of the\nmount of olives_, it is said, that _the multitude of the disciples began\nto rejoice, and to praise God with a loud voice_, Luke xxix. 37. where,\nby _the multitude of the disciples_, we must understand all that\nfollowed him, who had, at that time, a conviction in their consciences,\nthat he was the Messiah, from the miracles which they had seen him work;\nand we have an account of the short hymn which they sang; _Blessed be\nthe king that cometh in the name of the Lord; peace in heaven, and glory\nin the highest_, Luke xix. 38. This was not, indeed, sung in a\nchurch-assembly; however, it was with a _loud voice_, and herein they\ngave glory to God: And though some of the Pharisees were offended at it,\nver. 39. yet our Saviour, in the following words, vindicates their\npractice herein; which argues, that it was a branch of religious\nworship, performed by them at that time; and a duty approved of by him.\nAll that I would infer from hence, is, that our Saviour gave countenance\nto the singing the praises of God, with united voices. Therefore it\nfollows, that we ought, on all occasions, to do the same thing; and\nconsequently, singing is an ordinance, whereby the church ought to\nglorify God, and shew forth his praise. Thus we have considered singing\nto be an ordinance, or a branch of instituted worship.\n\n(2.) There are several things in which this ordinance agrees with some\nothers; particularly with prayer in all the parts thereof; and with\nreading and preaching of the word. That it has something in common with\nprayer, appears from the subject-matter of several of the psalms of\nDavid; some of which are called prayers, and accordingly they contain in\nthem several petitions, for blessings that the church stood in need of,\ntogether with various instances of confession of sin, as well as\nthanksgiving for mercies received. As to the agreement of this\nordinance, with preaching or reading the word; that, I think, may be\ninferred in general, from one of the ends thereof, mentioned by the\napostle, namely, in that we are herein to _teach and admonish one\nanother_, Col. iii. 16. This is what the Psalmist styles _talking of all\nhis wondrous works_, Psal. cv. 1, 2. And elsewhere, the church are said\nto _speak to_ themselves, or to _one another_ in this duty, Eph. v. 19.\nThis may be observed in the subject-matter of some of the psalms, in\nwhich the Psalmist is represented as speaking to the church, and they as\nmaking their reply to him: Thus he advises them to _lift up their hands\nin the sanctuary, and bless the Lord_, Psal. cxxxiv. 2. and answer him,\n_The Lord that made heaven and earth bless thee out of Zion_, ver. 3.\nThe name may be observed in many other psalms, in which there is a\nfrequent change of the person speaking; and the subject-matter of the\nwhole book contains many admonitions or cautions necessary to be\nobserved by others, which they who sing, direct and apply to each other.\nAgain, this ordinance agrees with preaching and reading the word, in\nthat we are, in singing the praises of God, to take notice of, or\ncelebrate the dispensations of his providence, either in a way of\njudgment or mercy; of this we have many instances in the book of Psalms,\nas is very evident in all those that are properly historical.\n\n(3.) We must, notwithstanding, suppose singing to be a distinct\nordinance from preaching, prayer, or reading the word; for it is\nmentioned in scripture, as such; and that wherein it principally\ndiffers, is, that it is designed to raise the affections: and it is\ncertain, that the modulation, or tone of the voice, has oftentimes a\ntendency so to do. And because the performing religious worship, with\nraised affections, is a great duty and privilege; therefore God has\nappointed this as an ordinance, in some degree conducive to answer that\nend.\n\n_Obj._ 1. If the tone of the voice be to be reckoned an ordinance, to\nraise the affections; then vocal or instrumental music may be deemed\nsufficient to answer this end, without making use of those words in\nsinging, which God has ordained, whereby it may be denominated a\nreligious duty.\n\n_Answ._ To this it may be replied; that to have the affections raised,\nis no branch of religion, unless they are excited by those ideas of\ndivine things, in which it principally consists: Therefore, that which\nis a means of raising the affections, may not have a tendency to excite\nreligious affections; and, consequently, it is not barely singing, but\ncelebrating the praises of God therein, with raised affections, that is\nthe duty and ordinance which we ought to engage in: These two,\ntherefore, must be connected together; and if God is pleased, not only\nto instruct us as to the matter about which our faith is to be\nconversant, but to give us an ordinance conducive to the exciting our\naffections therein, it must be reckoned an additional advantage, and an\nhelp to our praising him in a becoming manner.\n\n_Obj._ 2. Those arguments that have been taken from the practice of the\nOld Testament-church, to prove singing an ordinance, may, with equal\njustice, be alleged to prove the use of instrumental music therein;\nsince we very often read of their _praising_ God with the _sound of the\ntrumpet, psaltery, harp, organ_, and other musical instruments, Psal.\ncl. 3, 4, 5. which is the principal argument brought for the use of them\nby those who defend this practice, and conclude it an help for\ndevotion.[21]\n\n_Answ._ To this it may be replied; that though we often read of music\nbeing used in singing the praises of God under the Old Testament; yet if\nwhat has been said concerning its being a type of that spiritual joy\nwhich attends our praising God for the privilege of that redemption\nwhich Christ has purchased be true; then this objection will appear to\nhave no weight, since this type is abolished, together with the\nceremonial law. And it may be farther observed, that though we read of\nthe use of music, in the temple-service, yet it does not sufficiently\nappear, that it was ever used, in the Jewish synagogues; wherein the\nmode of worship more resembled that which is, at present, performed by\nus in our public assemblies. But that which may sufficiently determine\nthis matter, is, that, we have no precept or precedent for it in the New\nTestament, either from the practice of Christ, or his apostles. And\ninasmuch as this is alleged, by some, to overthrow the ordinance of\nsinging, who pretend, that it ought to be no more used by us than the\nharp, organ, or other musical instruments: It might as well be objected,\nthat, because incense, which was used under the ceremonial law, together\nwith prayer in the temple, Luke i. 9, 10. is not now offered by us;\ntherefore prayer ought to be laid aside; which is, as all own, a duty\nfounded on the moral law.\n\n(4.) In singing those psalms or songs, which are given by divine\ninspiration, we are not to consider the subject-matter thereof, as\nalways expressive of the frame of our own spirits, or denoting the\ndispensations of providence, which we, or the church of God are, at\npresent exercised with. This is necessary in order to our singing with\nunderstanding; and it may be inferred from what is observed under the\nsecond of those heads, before laid down, relating to the agreement which\nthere is between singing and reading any of David\u2019s psalms.\n\nIt must be allowed by all, that we ought to have the same acts of faith\nin one, as we have in the other. This is evident from all composures in\nprose or verse, whether divine or human. If the subject-matter be\nhistorical, whatever the form be in which it is laid down, the principal\nthings to be considered are, those matters of fact which are therein\nrelated. If an history be written in prose, and the same should be\nturned into verse; its being laid down in the form of a poem, though it\nadds something of beauty to the mode of expression, yet the ideas, that\nare conveyed thereby, or the historical representation of things, are\nthe same as though they had not been written in verse. It may be, the\nreading the same history in verse, may add something of pleasure and\ndelight to those ideas which we have of it, in like manner as singing,\naccording to the third head before mentioned, is a distinct ordinance\nfrom reading (though the matter be the same, as it respects the exciting\nthe affections;) yet this does not give us different ideas of it; much\nless are we to take occasion from thence, to apply those things to\nourselves that are spoken of others; unless parallel circumstances\nrequire it. If this rule be not observed, I do not see how we can sing\nmany of the psalms of David. Sometimes the subject-matter thereof is not\nagreeable to every age of life, or the universal experience of\nparticular persons. It would be very preposterous for a child, in\nsinging those words, _I have been young, and now am old; yet have I not\nseen the righteous forsaken, nor his seed begging bread_, Psal. xxxvii.\n25. or what is elsewhere said; _Now also, when I am old and gray-headed,\nO God, forsake me not_, Psal. lxxi. 18. to apply them, in particular to\nhimself. And when some other psalms are sung in a public assembly, in\nwhich God\u2019s people are represented as dejected, disconsolate, and, as it\nwere, sinking in the depths of despair; as when the Psalmist says, _My\nsoul refused to be comforted. I remembered God, and was troubled; I\ncomplained, and my spirit was overwhelmed_, Psal. lxxvii. 2, 3. and\nelsewhere, _I am counted with them that go down into the pit. Thy wrath\nlieth hard upon me. While I suffer thy terrors, I am distracted_, Psal.\nlxxxviii. 4, 7, 15. This cannot be applied to every particular person in\na worshipping assembly; as denoting that frame of spirit in which he is,\nat present, any more than those expressions which we meet with\nelsewhere, which speak of a believer, as having full assurance of God\u2019s\nlove to him, and his right and title to eternal life; as when it is\nsaid, _Thou shalt guide me with thy counsel, and afterward receive me to\nglory_, Psal. lxxiii. 24. can be applied to those who are in a dejected,\ndespairing, or unbelieving frame of spirit.\n\nAnd those psalms which contain an historical account of some particular\ndispensations of providence towards the church of old, cannot be applied\nto it in every age, or to the circumstances of every believer; as when\nit is said, _By the rivers of Babylon there we sat down; yea, we wept\nwhen we remembered Zion_, Psal. cxxxvii. 1. This is not to be considered\nas what is expressive of our own case, when we are, in the present day,\nsinging that psalm, Or, when, on the other hand, the church is\nrepresented as praising God for particular deliverances, as in Psal.\ncvii. or expressing its triumphs in the victories obtained over its\nenemies, as in Psal. cxlix. these are not to be applied, by particular\npersons, to themselves; especially at all times. And when the Psalmist\nmakes use of those phrases which are adapted to the ceremonial law, as\nwhen he speaks of _binding the sacrifice with cords, even unto the horns\nof the altar_, Psal. cxviii. 27. or elsewhere, of their _offering\nbullocks upon it_, Psal. li. 19. this cannot be taken in a literal\nsense, when applied to the gospel-state. And when we are exhorted to\n_praise God with the psaltery_, &c. Psal. cl. we are to express those\nacts of faith which are agreeable to the present gospel-dispensation,\nwhich we are under; and the general rule, which is applicable to all\npsalms of the like nature, is, that with the same frame of spirit with\nwhich we read them, we ought to sing them. Sometimes we are to consider\nthe subject-matter of them, as containing an account of those\nprovidences which we are liable to, rather than those which we are, at\npresent, under; or what we desire, or fear, rather than experience; and\nimprove them so as to excite those graces which ought to be exercised in\nlike circumstances, when it shall please God to bring us under them.\nWith this frame of spirit the psalms of David are to be sung, as well as\nread; otherwise we shall be obliged to exclude several of them as not\nfit to be used in gospel-worship, which I would assert nothing that\nshould give the least countenance to,[22] any more than I would affirm\nthat such-like psalms are not to be read in public assemblies.\n\n_Obj._ 1. To what has been said concerning our using David\u2019s psalms in\nsinging the praises of God, it is objected, that some of them contain\nsuch imprecation, or desires, that God would destroy his enemies, Psal.\nlv. 15. and lix. 13-15. and lxix. 22-25, 27, 28. as are inconsistent\nwith the spirit of the gospel, or that love which we are, therein,\nobliged to express towards our enemies, agreeably to the command and\npractice of the holy Jesus, Matt. v. 44, 46. Luke xxiii. 34.\n\nBefore I proceed to a direct answer to this objection, it may be\nobserved, that this is generally alleged, by the Deists, with a design\nto cast a reproach on divine revelation; and from hence they take\noccasion, outrageously to inveigh against David, as though he was of a\nmalicious and implacable spirit; upon which account they will hardly\nallow him to have been a good man, since these, and such-like\nimprecations of the wrath of God on the church\u2019s enemies, are reckoned\nby them no other than the effects of his passion and hatred of them; and\ntherefore it is a preposterous thing to suppose, that his psalms were\ngiven by divine inspiration.\n\nAnd there are others, to wit, some among the Socinians, who give a\ndifferent turn to such-like expressions; and pretend, that under the Old\nTestament dispensation, it was not unlawful for persons to hate their\nenemies, or curse, or imprecate the wrath of God upon them, whereas, our\nSaviour thought fit, under the New Testament-dispensation, to command\nwhat was directly contrary thereunto. That it was formerly lawful, they\nargue from what is said in Matt. v. 43. _Ye have heard that it hath been\nsaid, Thou shalt love thy neighbour, and hate thine enemy._ And the new\nCommandment which he substituted in the room thereof, is contained in\nthe following words, in which he obliges them, to _love their enemies_,\n&c. But this is a gross mistake of the sense of that scripture, which\nspeaks of _hating_ their _enemies_; since our Saviour does not, in\nmentioning it, design to refer to any thing said in the Old Testament,\nbut only to expose the corrupt gloss of the Scribes and Pharisees, given\non some passages contained therein. Therefore, we must conclude, that it\nwas equally unlawful to hate our enemies before, as it is now, under the\ngospel-dispensation. These things I could not but premise, before we\ncome to a direct answer to this objection; and, if what is contained\ntherein were true, it would certainly be unlawful to sing David\u2019s\npsalms; yet, at the same time, it would be a very difficult matter, to\nsubstitute any hymns and songs in their room, which would be altogether\nunexceptionable; and then the ordinance of singing would be effectually\noverthrown.\n\n_Answ._ But to this it may be replied; that the words being spoken by\nDavid, under divine inspiration, some of those scriptures referred to,\nmay, agreeably to the rules of grammar, be understood as a prediction of\nthose judgments which God would execute on his implacable enemies;\nespecially when the word, that is supposed in the objection, to contain\nthe form of an imprecation, is put in the _future tense_, as it often\nis. And if it be put in the _imperative mood_, as in other places, in\nwhich it is said, _Let death seize on them; let them go down quick into\nhell; let them be blotted out of the book of the living_; this mode of\nspeaking, especially when applied to God, contains an intimation of what\nhe would do, or the wrath which he would pour forth, as a punishment of\nsin, committed, persisted in, and not repented of. And, indeed, in one\nof these psalms, _viz._ Psal. lxix. in which the righteous judgments of\nGod are denounced against sinners, the Psalmist plainly speaks in the\nperson of our Saviour, to whom the 9th and 21st verses are expressly\napplied in the New Testament, John ii. 17. Matt. xxvii. 34. Therefore,\nwhen he says, ver. 22. _Let their table become a snare_, the meaning is,\nthat God would deny some of his furious and implacable enemies, that\ngrace, which alone could prevent their waxing worse and worse under\noutward prosperity. And when he says, ver. 23. _Let their eyes be\ndarkened_; the meaning is, they shall be given up to judicial blindness,\nas the Jews were; the providence of God permitting, though not effecting\nit. And when it is said, ver. 23. _Pour out thine indignation upon\nthem_, it is an intimation that this should come to pass. And, in ver.\n25. _Let their habitation be desolate_; the meaning is, that the land,\nin which they dwelt, should be destitute of its former inhabitants, and\nso contains a prediction of the desolate state of the Jewish nation,\nafter they were destroyed, and driven out of their country by the\nRomans. And when he farther says, _Add iniquity to their iniquity_; this\nmay be accounted for consistently with the divine perfections, and the\nsense thereof is not liable to any just exception; as has been observed\nelsewhere. This I only mention, to shew that it is not necessary to\nsuppose that these imprecations are always to be understood as what will\nwarrant, or give countenance to private persons to wish, or pray for the\ndestruction of their enemies.\n\nMoreover, if the evil denounced be of a temporal nature; as when the\nPsalmist is represented as desiring that his enemies may be _consumed as\nthe stubble before the wind_, or as _the wood that fire burneth_, Psal.\nlxxxiii. 13, 14. these are not the desires of one who meditates private\nrevenge, or wishes to see the ruin of those whom he hates. But they\ncontain the language of the church of God in general, as acquiescing in\nhis righteous judgments, which should be poured forth on those that hate\nhim, and persecute his people; and, if either the church must be ruined,\nor those that set themselves against it, removed out of the way, they\ncannot but desire the latter, rather than the former. If such\nexpressions be thus understood, there would be no sufficient reason for\nthat exception that is taken against the book of the psalms; nor will\nany one have just occasion to lay aside a part of them, as what cannot\nbe sung by a Christian congregation.\n\n_Object._ 2. It is farther objected, that if singing could be proved to\nbe an ordinance, to be used by particular persons; it will not follow\nfrom thence, that the whole congregation ought to join with their voices\ntogether. It is sufficient if one person sings, and others make melody\nin their hearts; whereas, united voices in singing, will occasion\nconfusion in the worship of God; and, when a mixed multitude join in\nthis ordinance, it can hardly be supposed that they, all of them, sing\nwith the spirit, and with the understanding also. Therefore, if one\nshould sing, it is sufficient for them who are qualified to join in this\nordinance, to say, Amen; or, to have their hearts engaged therein; as\nthey have who join in public prayer, in which, one is the mouth of the\nwhole assembly.\n\n_Answ._ To this it may be replied;\n\n[1.] That to insinuate that singing with united voices, is confusion, is\nto cast a great reproach on that worship which we often read of in\nscripture, which was performed in this manner. Thus Moses and the\nchildren of Israel sang the praises of God upon the occasion of their\ndeliverance from the Egyptians, in Exod. xvi. 1. which was certainly an\nact of public worship, not performed by Moses alone, but by the whole\ncongregation.\n\nAnd, in the New Testament, there is a very remarkable example of singing\nwith united voices, our Saviour himself being present, Mark xiv. 26.\nthus it is said, that he and his disciples _sang an hymn_. The word is\nin the plural number[23]; therefore they all joined with their voices in\nsinging; and some observe, that it is not without design that it is\nsaid, _He_, that is, Christ, _blessed the bread_, and _He gave thanks_,\nMat. xxvi. 26, 27. they only joining with him in their hearts, as the\ncongregation joins with the minister, who is their mouth in public\nprayer. But when he speaks of the ordinance of singing, they all join\nwith their voices therein; and therefore, the word, as was but now\nobserved, is in the plural number, ver. 30.\n\n[2.] As to that part of the objection, which respects the congregation\u2019s\njoining in the heart, with one that sings with the voice, in like manner\nas we do in prayer; let it be considered, that though he that joins with\nthe heart, with another that prays, may be said to perform the duty of\nprayer, though he does not express his desires with his own voice; yet\njoining with the heart, while one only sings, cannot properly speaking,\nbe called singing; much less singing with the voice, or singing with a\nloud voice, as it is often expressed in scripture. The apostle, indeed,\nspeaks of _singing and making melody in our hearts, to the Lord_, Eph.\nv. 19. which, in some measure, seems to favour the objection. And it is\ninferred from hence, that, if one sings with the voice, others may make\nmelody in the heart. But I take the meaning of that scripture to be\nthis; the apostle is pressing the church to sing, that is, to make\nmelody to the Lord; and, that this ordinance may be performed in a right\nmanner, the heart ought to go along with the voice; hereby intimating,\nthat there ought not only to be a melodious sound, by which the praises\nof God are sung, but, together with this, suitable acts of faith ought\nto be put forth, whereby we worship him with our hearts, as well as our\nvoices. This does not therefore prove, that the melody here spoken of,\nonly respects the frame of spirit, as excluding the use of the voice in\nsinging.\n\n[3.] As to what is objected against the inexpediency of joining in\nsinging, with a mixed multitude, in which, some must be supposed to want\ntwo necessary qualifications for singing, namely, the Spirit and\nunderstanding; this is to join in the external ordinance, where there is\nno harmony, as to the internal frame of spirit, or the exercise of\nfaith, which alone makes it pleasing to God.\n\nTo this it may be replied; that, if a mixed multitude may join together\nin prayer, and particularly the Psalms of David, may be read in the\npublic congregation; though, perhaps, there are many present who do not\nunderstand the meaning of every particular phrase used therein: yet it\ndoes not follow, that because we do not fully understand the Psalms of\nDavid, therefore they ought not to be sung by us. We have before\nobserved, that there is no essential difference, especially as to what\nconcerns the frame of our spirit, between singing and reading[24].\nTherefore it follows, that whatever psalm may be read, may be sung. He\nthat is not qualified for the latter is not qualified for the former.\nThe apostle, indeed, speaks of his _praying_ and _singing with the\nSpirit_, as well as _with the understanding_; but the meaning of that\nis, that we ought to desire the efficacious influences of the Spirit,\nand press after the knowledge of the meaning of the words we use, either\nin prayer or singing; yet the defect of our understanding, or having a\nless degree thereof than others, or, than we ought to have, does not\nexempt us from a right to engage in this ordinance. Therefore, we are\nnot to refuse to join with those in singing the praises of God, whom we\nwould not exclude from our society, if we were reading any of the Psalms\nof David in public.\n\n(5.) We are now to consider the matter to be sung. There are very few\nwho allow singing to be an ordinance, that will deny it to be our duty\nto sing the Psalms of David, and other spiritual songs, which we\nfrequently meet with in scripture. Some, indeed, have contested the\nexpediency of a Christian assembly\u2019s making use of several Old\nTestament-phrases, that are contained therein. And others have alleged,\nthat the phrase ought to be altered in many instances, (especially in\nthose which have a peculiar reference to the Psalmist\u2019s personal\ncircumstances,) and others substituted in their room, which are matter\nof universal experience. But, if what has been said under the last head,\nbe true, this argument will appear to have less weight in it; inasmuch\nas all the arguments that are brought in defence of making these\nalterations in the Psalms, as they are to be sung by us, will equally\nhold good, as applicable to the ordinance of reading them, and, it may\nbe, will as much evince the necessity of altering the phrase of\nscripture, in several other parts thereof, as well as in these, if what\nhas been said under the second head be allowed of. For it will follow\nfrom thence, that if some psalms are not to be sung by a Christian\nassembly, in the words in which they were at first delivered, and\nconsequently are not to be read by them; because the phrase thereof is\nnot agreeable to the state of the Christian church; and therefore it is\nto be altered, when applied to our present use; the same may be said\nconcerning other parts of scripture; and then the word of God, as it was\nat first given to us, is no more to be read, than to be sung by us[25].\n\nAs to what is objected concerning the inexpediency of our making use of\nthose words, and applying them to our case, in our devotions, that David\nused in his, with a peculiar view to his own condition. What has been\nsaid under the fourth head, relating to the frame of spirit with which\nthe psalms are to be sung, will very much weaken the force of it; and\nthis is what, in a great measure, determines my sentiments as to the\nordinance of conjoint singing, as well as the matter of it; for, I am\nwell persuaded, that if the words were to be considered as our own, (as\nthey ought to be, when joining with another, who is our mouth, to God in\nprayer,) there are very few psalms, or hymns of human composure, that\ncan be sung by a mixed assembly. But as a divine veneration ought to be\npaid to the psalms, and they are to be read with those acts of faith\nwhich are the main ingredients in our devotions; we are to sing them\nwith the same view, only with this difference; as making use of the tone\nof the voice, as a farther help to the raising our affections therein,\nas has been before observed.\n\nThe next thing to be considered is, what version of the Psalms is to\nhave the preference in our esteem, as it is subservient to the design of\nthis ordinance. It is not my business, under this head, to criticise on\nthe various versions of the Psalms; nor can it be supposed, that I have\na regard to those poetical beauties in which one version exceeds\nanother; for then I should be inclined to think some of them, which I do\nnot make use of in the ordinance of singing, much preferable to others,\nfor the exactness of their style and composure. But when I am singing\nthe praises of God, in, or as near as I can to, the words of David, or\nany other inspired writer; that which I principally regard is, the\nagreeableness of the version to the original; and then they may be sung\nwith the same frame of spirit with which they are to be read; and I am\nnot obliged in singing, to consider the words as expressive of my own\nframe of spirit, any more than I am in reading them. But if the\ncomposure cannot properly be called a version, but an imitation of\nDavid\u2019s Psalms, then I make use of it in the ordinance of singing, with\nthe same view as I would an hymn; of which, more hereafter[26].\n\nThe versions which, I think, come nearest to the original, are the\nNew-England and the Scots; the latter of which, I think, much preferable\nto the former; inasmuch as the sentences are not so transposed in this,\nas in the other, and the lines are much more smooth and pleasant to be\nread. I should be very glad to see a version more perfect, that comes as\nnear the sense of the original, and excels it in the beauty or elegancy\nof style. And it would be a very great advantage if some marginal notes\nwere added, as a comment upon it; which would be a help to our right\nunderstanding thereof.\n\nI shall now give my thoughts concerning the singing of hymns. These,\naccording to the common acceptation of the word, are distinguished from\npsalms, and they generally denote a human composure, fitted for singing;\nthe matter whereof, contains some divine subjects, in words agreeable\nto, or deduced from scripture. The arguments that are generally brought\nin defence thereof, are, that though scripture be a rule of faith, from\nwhence all the knowledge of divine things is primarily deduced; and\ntherefore it has the preference, as to the excellency and authority\nthereof, to any other composure; yet it is not only lawful, but\nnecessary to express our faith in the doctrines contained therein, in\nother words, as we do in prayer or preaching. Therefore, if it be a duty\nto praise God with the voice, it is not unlawful to praise him in words\nagreeable to scripture, as well as in the express words thereof;\naccordingly it is argued, that both may be proved to be a duty, _viz._\npraising God in the words of David, and by other songs contained in\nscripture, and praising him in words agreeable thereunto, though of\nhuman composure. This is the best method of reasoning that I have met\nwith in defence of the lawfulness of singing hymns, not as opposed to,\nor excluding David\u2019s Psalms, but as used occasionally, as providence\ndirects us; that so our acknowledgments of benefits received, may be\ninsisted on with greater enlargement than they are in the book of\nPsalms; wherein, though it may be, there is something adapted to every\ncase, yet the particular occasion of our praise is not so largely\ncontained in the same section or paragraph; and therefore an hymn may be\ncomposed on that occasion, in order to our praising God thereby. But,\nwhen on the other hand, persons seem to prefer hymns to David\u2019s Psalms,\nand substitute them in the room thereof, I cannot but disapprove of\ntheir practice.\n\nA late writer[27] speaks on this subject with a great deal of\nmoderation; when, though he proves that scripture psalms should be\npreferred before all others, and more ordinarily sung; yet he thinks\nthat hymns of human composure, ought not wholly to be excluded, provided\nthey be exactly agreeable to, and as much as may be, the words of holy\nscripture. There are other writers whom I pay equal deference to, who\nhave concisely, though with a considerable degree of judgment, proved\nsinging to be a gospel-ordinance[28], who argue against singing of\n_hymns_: and, indeed, what they say in opposition to those who defend\nthe practice thereof from Eph. v. 19. and Col. iii. 16. wherein _hymns_\nare supposed to be distinct from _psalms and spiritual songs_; and,\nconsequently, that we are to understand thereby human composures,\nagreeable to scripture, as by psalms and spiritual songs, we are to\nunderstand those which are contained in the very words of scripture,\nseems very just. And herein they speak agreeably to the mind of several\njudicious and learned men, who assert that these three words signify\nnothing else but those psalms or songs that are contained in\nscripture[29]. The question in debate with me, is not whether the\npsalms, hymns, or spiritual songs, that are contained in scripture, are\ndesigned to be a directory for gospel-worship; for that, I think, all\nought to allow; but, whether it be lawful to sing a human composure that\nis agreeable to scripture, either as to the words or sense thereof;\nespecially when the subject-matter of our praise is not laid down so\nlargely in one particular section of scripture, as we desire to express\nit. In this case, if we were to connect several parts of scripture\ntogether, so that the design of enlarging on a particular subject might\nbe answered thereby; it would render it less necessary to compose an\nhymn in other words. But, inasmuch as the occasions of praise are very\nlarge and extensive, and therefore it may be thought expedient, to adore\nthe divine perfections, in our own words in singing, in like manner as\nwe do in prayer, considering the one to be a moral duty as well as the\nother; I will not pretend to maintain the unlawfulness of singing hymns\nof human composure, though some of much superior learning and judgment\nhave done it.\n\nI would, however, always pay the greatest deference to those divine\ncomposures, which are given as the principal rule for our procedure\nherein. Nevertheless, I cannot but express my dislike of several hymns\nthat I have often heard sung; in some of which the heads of the sermon\nhave been comprised; and others, which are printed, are so very mean and\ninjudicious, and, it may be, in some respects, not very agreeable to the\nanalogy of faith, that I cannot, in the least, approve of them. But if\nwe have ground to conclude the composure, as to the matter thereof, and\nmode of expression, unexceptionable, and adapted to raise the\naffections, as well as excite suitable acts of faith in extolling the\npraises of God, it gives me no more disgust, though it be not in\nscripture-words, than praying or preaching do when the matter is\nagreeable thereunto. Yet, inasmuch as when we confess sin, acknowledge\nmercies received, or desire those blessings that are suited to our case,\nwe always suppose, that the words, which he, who is the mouth of the\ncongregation, uses, ought to be such, in which all can join with him\n(and in this, the reading one of David\u2019s prayers, and putting up a\nprayer in the congregation, differ as to a very considerable\ncircumstance in each of them) the same ought to be observed in hymns.\nBut, if an _hymn_ be so composed, as that all that sing it are\nrepresented as signifying their having experienced those things which\nbelong not to them, or as blessing God for what they never received:\nthis, I conceive, would be an unwarrantable method of singing hymns of\nhuman composure, as much as if the expressions were used in public\nprayer. There are, indeed, many hymns which have in them a great vein of\npiety and devotion, but are not adapted to the experience of the whole\nassembly that sings them; therefore, though they may join in signing\nsome hymns, I do not think they can well join in singing all;\nnotwithstanding the subject-matter of them may be agreeable to the\nanalogy of faith; and this principally depends upon what we have before\nlaid down, concerning the difference between making use of a divine and\nhuman composure, in the former of which, the words are not always to be\nconsidered as our own, or expressive of the frame of our own spirits;\nwhereas this is universally true, with respect to the latter.\n\nThus concerning the ordinance of singing; which we cannot but think\nincluded among those whereby Christ communicates to his church, the\nbenefits of his mediation. And this leads us to consider the other\nordinances, which are particularly insisted on in the remaining part of\nthis work. And that which next comes under our consideration, is the\nword read and preached.\n\nFootnote 21:\n\n  I come now to say somewhat of the antiquity of Musical Instruments.\n  But that these were not used in the Christian Church in the primitive\n  times, is attested by all the ancient writers with one consent. Hence\n  they figuratively explain all the places of the Old Testament, which\n  speak of Musical Instruments; as I might easily shew by a thousand\n  testimonies, out of _Clement_ of _Alexandria_, _Basil_, _Ambrose_,\n  _Jerom_, _Augustine_, _Chrysostom_, and many others. I can hardly\n  forbear laughing, when I meet with some of their allegorical\n  interpretations. Thus an Instrument with ten strings, according to\n  them, signifies the Ten Commandments, as the unknown author of the\n  Commentary upon the _Psalms_, among _Jerom\u2019s_ works, often explains\n  it, _In_ Ps. xxxii. 2. xliii. 4, &c. But the pleasantest fancy is the\n  explication of those words: _Praise him with stringed Instruments and\n  Organs_. Ps. cl. 4. \u201cThat the guts being twisted by reason of\n  abstinence from food, and so all carnal desires being subdued, men are\n  found fit for the kingdom of God, to sing his praises.\u201d But\n  _Chrysostom_ talks more handsomly; \u201cAs the _Jews_ praised God with all\n  kind of Instruments; so we are commanded to praise him with all the\n  members of our bodies, our eyes, _&c._\u201d _In_ Ps. cl. And _Clement_ of\n  _Alexandria_ talks much to the same purpose. P\u00e6dag. _lib. ii. c. 4_.\n\n  Besides, the ancients thought it unlawful to use those Instruments in\n  God\u2019s worship. Thus the unknown author of a Treatise, among _Justin\n  Martyr\u2019s_ works: \u201c_Q._ If songs were invented by unbelievers with a\n  design of deceiving, and were appointed for those under the Law,\n  because of the childishness of their minds; why do they, who have\n  received the perfect instructions of grace, which are most contrary to\n  the foresaid customs, nevertheless sing in the Churches, just as they\n  did, who were children under the Law? _Answ._ Plain Singing is not\n  childish, but only the Singing with lifeless Organs, with Dancing and\n  Cym-bals, _&c._ Whence the use of such Instruments, and other things\n  fit for children, is laid aside, and Plain Singing only retained.\u201d\n  Resp. ad Orthodox. _Q._ 107.\n\n  _Chrysostom_ seems to have been of the same mind, and to have thought,\n  the use of such Instruments was rather allowed the _Jews_ in\n  consideration of their weakness, than prescribed and commanded. _In_\n  Ps. cl. But that he was mistaken, and that Musical Instruments were\n  not only allowed the _Jews_, as he thought, and _Isidorus_ of\n  _Pelusium_, (whose testimony I shall mention presently) but were\n  prescribed by God, may appear from the Texts of Scripture I have\n  before referred to.\n\n  _Clement_, as I have mentioned already, thought these things fitter\n  for beasts, than for men. And though _Basil_ highly commends, and\n  stifly defends the way of Singing by turns; yet he thought musical\n  Instruments unprofitable and hurtful. He calls them, _the inventions\n  of_ Jubal _of the race of_ Cain. And a little after, he thus expresses\n  himself: \u201c_Laban_ was a lover of the harp, and of music, with which he\n  would have sent away _Jacob_: _If thou hadst told me_, said he, _I\n  would have sent thee away with mirth, and musical instruments, and an\n  Harp_. But the Patriarch avoided that music, as being a thing that\n  would hinder his regarding the works of the Lord, and his considering\n  the works of his hands.\u201d Comment. in Is. _c._ v. _p._ 956, 957. And a\n  little before, he says thus \u201cIn such vain arts, as the playing upon\n  the Harp, or Pipe, or dancing, as soon as the action ceases, the work\n  itself vanishes. So that really, according to the Apostle\u2019s\n  expression, _The end of these things is destruction_.\u201d _page_ 955.\n\n  _Isidore_ of _Pelusium_, who lived since _Basil_, held, music was\n  allowed the _Jews_ by God, in a way of condescension to their\n  childishness: \u201cIf God\u201d _says he_, \u201cbore with bloody sacrifices,\n  because of men\u2019s childishness at that time; why should you wonder, he\n  bore with the music of an harp and a psaltery?\u201d Epist. lib. 2. _ep._\n  176.\n\n  Nay, there are some ecclesiastical officers in the Church of\n  _England_, who, for their very profession and employment, would have\n  been kept from the communion of the Church, except they desisted from\n  it. So we are informed by the _Apostolical Constitutions_: \u201cIf any\n  come to the mystery of godliness, being a player upon a pipe, a lute,\n  or an harp; let him leave it off, or be rejected.\u201d _Lib._ viii. _c._\n  32.\n\n  From what has been said, it appears, no musical instruments were used\n  in the pure times of the Church. It became Antichristian, before they\n  were received. _Bellarmine_ himself does not deny, they were late\n  brought into the Church. \u201cThe second ceremony,\u201d _says he_, \u201care the\n  Musical Instruments, which began to be used in the service of the\n  Church, in the time of Pope _Vitalian_, about the year 660, as\n  _Platina_ relates out of the _Pontifical_; or, as _Aimonius_ rather\n  thinks, _lib._ iv. _De gestis Francorum_, _c._ 114. after the year\n  820, in the time or _Lewis_ the Pious.\u201d De Missa, _lib._ ii. _c._ 15.\n  Item, De bon. Oper. _lib._ i. c. 17.\n\n  Dr. _N._ would hardly have denied, the Church of _Rome_ was become\n  Antichristian, when they were first brought in; even though we should\n  allow _Bellarmine\u2019s_ first date of them to be the true one. But a\n  Reformed Divine may well be ashamed of that antiquity, that does not\n  exceed the rise of Antichrist. But I am fully satisfied both\n  _Bellarmine\u2019s_ dates are false, and that instrumental music, in the\n  worship of God, is much later than either of those accounts allow. For\n  as to _Platina_, he seems to suspect the truth of what he wrote:\n  \u201c_Vitalian_,\u201d _says he_, \u201cbeing careful about the worship of God, made\n  an ecclesiastical rule, and ordered the singing, with the addition (as\n  some think) of organs.\u201d In Vital. Again, _Bellarmine\u2019s Aimonius_ is\n  not the true _Aimonius_. For (as Dr. _Cave_ says) _Aimonius of\n  Fleury_, who wrote, _De gestis Francorum_, flourished about the year\n  1000; and his History, which begins at the destruction of _Troy_, is\n  brought down as far as the coronation of King _Pipin_, or to the year\n  752. For what comes after that, and makes up the fifth book, and the\n  latter part of the fourth, is the continuation of another hand. Hist.\n  Liter. _p._ 597.\n\n  Farther, that these instruments were not used in God\u2019s worship, in\n  _Thomas Aquinas\u2019s_ time, that is, about the year 1250, he himself is\n  witness. \u201cIn the old Law,\u201d _says he_, \u201cGod was praised both with\n  musical instruments and human voices, and according to that _Psalm_\n  xxxiii. _Praise the Lord with harp, sing unto him with the psaltery,\n  and an instrument of ten strings._ But the Church does not use musical\n  instruments to praise God, lest she should seem to judaize. Therefore,\n  by parity of reason, she should not use singing.\u201d Secunda secund\u00e6\n  Questio 91, _art._ 4. & _conclus._ 4. The like objection is made by\n  our author. But _Thomas_ answers: \u201cAs to this objection, we must say,\n  as the philosopher, _Lib._ viii. _Polit._ that Pipes are not to be\n  used for teaching, nor any artificial instruments, as the harp, or the\n  like: but whatever will make the hearers good men. For these musical\n  instruments rather delight the mind, than form it to any good\n  disposition. But under the Old Testament such instruments were used,\n  partly because the people were harder and more carnal; upon which\n  account they were to be stirred up by these instruments, as likewise\n  by earthly promises; and partly because these bodily instruments were\n  typical of something.\u201d Upon which place Cardinal _Cajetan_ gives us\n  this Comment: \u201c\u2019Tis to be observed, the Church did not use organs in\n  _Thomas\u2019s_ time. Whence, even to this day, the Church of _Rome_ does\n  not use them in the Pope\u2019s presence. And truly it will appear, that\n  musical instruments are not to be suffered in the ecclesiastical\n  offices we meet together to perform, for the sake of receiving\n  internal instruction from God; and so much the rather are they to be\n  excluded, because God\u2019s internal discipline exceeds all human\n  disciplines, which rejected these kind of instruments.\u201d _Cit._ Hoffm.\n  Lex. voce _Musica_.\n\n  If any one objects the practice of some foreign churches, I answer\n  with Mr. _Hickman_: \u201cThey are laid aside by most of the reformed\n  churches; nor would they be retained among the _Lutherans_, unless\n  they had forsaken their own _Luther_; who, by the confession of\n  Eckard, reckoned _organs among the ensigns of Baal_. That they still\n  continue in some of the _Dutch_ churches, is against the minds of the\n  Pastors. For in the National Synod at _Middleburg_, in the year 1581,\n  and in the Synod of _Holland_ and _Zealand_, in the year 1594, it was\n  resolved, _That they would endeavour to obtain of the magistrate the\n  laying aside of organs, and the singing with them in the churches,\n  even out of the time of worship, either before or after sermons_: so\n  far are those Synods from bearing with them in the worship itself.\u201d\n  _Apol. p._ 139.\n\n  The Church of _England_ herself had formerly no very good opinion of\n  these musical instruments; as may appear by her Homilies: \u201cLastly,\n  God\u2019s vengeance hath been, and is daily provoked, because much wicked\n  people pass nothing to resort unto the church; either for that they\n  are so sore blinded, that they understand nothing of God or godliness,\n  and care not with devilish malice to offend their neighbours; or else\n  for that they see the church altogether scoured of such gay gazing\n  sights, as their gross phantasie was greatly delighted with; because\n  they see the false religion abandoned, and the true restored, which\n  seemeth an unsavory thing to their unsavory taste, as may appear by\n  this that a woman said to her neighbour: Alas! gossip, what shall we\n  now do at church, since all the Saints are taken away; since all the\n  goodly sights we were wont to have are gone; since we cannot hear the\n  like piping, singing, Chaunting, and playing upon the organs that we\n  could before? But, dearly beloved, we ought greatly to rejoice and\n  give God thanks, that our churches are delivered out of all those\n  things, which displeased God so sore, and filthily defiled his holy\n  house, and his place of prayer.\u201d Hom. of the place and time of prayer,\n  _part._ 2. p. 131.\n\n  A great number also of the Clergy in the first convocation of Queen\n  _Elizabeth_ in 1562, earnestly laboured to have organs, and that\n  pompous theatrical way of singing laid aside, and missed the carrying\n  it but by one vote, as I observe elsewhere. And in this Archbishop\n  _Parker_ concurred with them, or at least did not oppose them.\n\n  I will add one or two testimonies of Papists against this cathedral\n  way of worship. The first shall be _Polydorus Virgilius_.\n\n  Having taken notice of _Austine\u2019s_ dislike of that way of singing in\n  his time, he thus proceeds: \u201cBut in our time, it seems much less\n  useful to the commonwealth, now our singers make such a noise in our\n  churches, that nothing can be heard, beside the sound of the voice;\n  and they who come there (that is all that are in the city) are\n  satisfied with the concert of music, which their ears itch for, and\n  never mind the sense of the words. So that we are come to that pass,\n  that in the opinion of the common people, the whole affair of\n  religious worship is lodged in these singers; although, generally\n  speaking, there is no sort of men more loose or wicked: and yet a good\n  part of the people run to church, as to a theatre, to hear them bawl:\n  they hire and encourage them; and look upon them alone as ornaments to\n  the house of God. Wherefore, without doubt, it would be for the\n  interest of religion, either to cast these jackdaws out of the\n  churches; or else to teach them when they sing, they should do it\n  rather in the manner of reading, than bawling; as _Austine_ says\n  _Athanasius_ ordered, _&c._\u201d De Invent. Rer. _lib._ vi. _c._ 2. _p._\n  379.\n\n  Next hear the judgment of _Erasmus_: \u201cLet a man be more covetous than\n  _Crassus_, more foul-mouthed than _Zoilus_, he shall be reckoned a\n  pious man, if he sings those prayers well, though he understands\n  nothing of them. But what, I beseech you, must they think of Christ,\n  who can believe he is delighted with such a noise of men\u2019s voices? Not\n  content with this, we have brought into our churches a certain operose\n  and theatrical music; such a confused disorderly chattering of some\n  words, as I hardly think was ever heard in any of the _Grecian_ or\n  _Roman_ theatres. The church rings with the noise of trumpets, pipes\n  and dulcimers; and human voices strive to bear their part with\n  them.\u2014Men run to church as to a theatre, to have their ears tickled.\n  And for this end organ-makers are hired with great salaries, and a\n  company of boys, who waste all their time in learning these whining\n  tones. Pray now compute how many poor people in great extremity might\n  be maintained by the salaries of those singers.\u201d In 1 Cor. xiv. 19.\n\n  Lastly, _Lindanus_ says: \u201cWho will compare the Music of this present\n  age, with that which was formerly used? Whatever is sung now,\n  signifies little for informing the people; which \u2019tis certain the\n  ancients always designed.\u201d Panopl. _lib._ iv. _c._ 73.\n\n  PIERCE\u2019S VINDICATION.\n\nFootnote 22:\n\n  The first hymns of Gospel churches, were neither rythm, nor metre; and\n  there was no version of David\u2019s psalms, that could be sung before\n  Calvin\u2019s time.\n\nFootnote 23:\n\n  \u1f59\u03bc\u03bd\u03ae\u03c3\u03b1\u03bd\u03c4\u03b5.\n\nFootnote 24:\n\n  There is a difference between praising God, and instructing men.\n\nFootnote 25:\n\n  The first christians composed and set to music their hymns.\n\nFootnote 26:\n\n  Grotius thought the first Gospel hymns were extemporary. Basnage from\n  Tertullian says; \u201cneither the prayers they made to God, nor the hymns\n  which they sung to his honour were reduced to rule; every one drew\n  them from the Holy Scriptures, or from his own treasure, according to\n  his genius.\u201d A council of 70 bishops, A. D. 272. charged among other\n  things against Paulus bishop of Antioch, that he abolished the Psalms,\n  which were sung _in gloriam Christi_.\u2014When the Ariam sang the doxology\n  _Glory be to the Father_, the orthodox added, _and to the Son and\n  Spirit_. Vide Dr. Latta, and Mr. Tod, on Psalmody.\n\nFootnote 27:\n\n  _See Mr. Richard Allein\u2019s essay on singing, chap. iv. who seems, in my\n  opinion, in the whole of his short performance, to argue with a\n  considerable degree of candor and judgment._\n\nFootnote 28:\n\n  _See Sidenham\u2019s gospel ordinance concerning singing, &c. and Hitchen\u2019s\n  scripture proof for singing, &c._\n\nFootnote 29:\n\n  _It cannot be denied that the Psalms of David are called indifferently\n  by these three names, psalms, hymns, and songs \u05e9\u05d9\u05e8, \u05de\u05d6\u05de\u05e8, \u05ea\u05d4\u05dc\u05d4,\n  \u03c8\u03b1\u03bb\u03bc\u1f78\u03c2, \u1f51\u03bc\u03bd\u1f74, \u1f40\u03b4\u03b7, and sometimes the same psalm is called a song or\n  psalm, as in the title of Psalm. lxv. or a song of a psalm [as the\n  LXX. render it, \u1f40\u03b4\u03b7 \u03c8\u03b1\u03bb\u03bc\u03bf\u1fe6.] And in Psalm cv. 2. when it is said, Sing\n  unto him, sing psalms unto him; \u05e9\u05d9\u05e8\u05d5 \u05dc\u05d5 \u05d6\u05de\u05e8\u05d5 \u05dc\u05d5 the former word\n  signifies to sing a spiritual song; the latter to sing a psalm; or, as\n  the Septuagint render the same word, in 1 Chron. xvi. 9. an hymn\n  [\u1f08\u03c3\u03b1\u03c4\u03b5 \u03b1\u03c5\u03c4\u03c9 \u03ba\u03b1\u03b9 \u03c5\u03bc\u03bd\u03b7\u03c3\u03b1\u03c4\u03b5.] See Sidenham\u2019s gospel-ordinance, &c. chap.\n  ii. and Ainsworth on the title of Psalm liii. whom he therein refers\n  to._\n\n\n\n\n                              Quest. CLX.\n\n\n    QUEST. CLV. _How is the word made effectual to salvation?_\n\n    ANSW. The Spirit of God maketh the reading, but especially the\n    preaching of the word, an effectual means of enlightening,\n    convincing, and humbling sinners, of driving them out of themselves,\n    and drawing them unto Christ, of conforming them to his image, and\n    subduing them to his will, of strengthening them against temptations\n    and corruptions, of building them up in grace, and establishing\n    their heart in holiness and comfort through faith unto salvation.\n\nHaving had an account, in the foregoing answer, of the ordinances by\nwhich Christ communicates the benefits of redemption to his church, and\nwhat they are; as also, that singing the praises of God is one of those\nordinances. We are now to consider another ordinance that is made\neffectual to salvation, _viz._ the word read, or preached. We have,\nunder some foregoing answers, had occasion to speak of the word of God\nas contained in the scriptures of the Old and New Testament, and\nconsidered it as the only rule of faith and obedience, and as having all\nthe properties that are necessary thereunto, so that we may depend upon\nit as a perfect and infallible revelation of all things necessary to be\nbelieved and done, in order to our enjoying God here, and attaining\neternal life hereafter[30]. And now we are to consider the word as made\nthe subject of our study and enquiry; without which it would be of no\nuse to us. Accordingly we may observe in this answer,\n\nI. Something supposed; namely, that the word of God is to be read by us,\nand explained by those who are qualified and called hereunto, by whom it\nis to be preached. We are not, indeed, to conclude, that the\nexplications of fallible men, how much soever they are fitted to preach\nthe gospel, are of equal authority with the sacred oracles, as\ntransmitted to us by those who received them, by infallible inspiration\nfrom the Spirit of God; and therefore, the text is much more to be\ndepended on than the comment upon it; the truth whereof is to be tried\nthereby, Isa. viii. 20. 1 Thess. v. 21. Acts xvii. 11. Nevertheless,\nthis is to be reckoned a great blessing, which God is pleased to bestow\nupon his church, in order to our understanding and making a right use of\nthe written word. Accordingly, preaching, as well as the reading of the\nword, is an ordinance which the Spirit of God makes subservient to the\nsalvation of them that believe; and in order thereunto, it is farther\nsupposed, that the word is to be read by us, and we are to attend to the\npreaching thereof; to neglect either of which, is to despise our own\nsouls, and deprive ourselves of the advantage of God\u2019s instituted means\nof grace. Therefore, we are not to content ourselves, barely, with the\nreading of the word of God, in our closets or families; but we must\nembrace all opportunities, in which we may hear it preached in a public\nmanner, one being no less an ordinance of God than the other.\n\n_Obj._ It is objected, by some, that they know as much as ministers can\nteach them; at least, they know enough, if they could but practise it.\n\n_Answ._ This objection, sometimes, savours of pride and self-conceit, in\nthose who suppose themselves to understand more, of the doctrines of the\ngospel, than they really do; and it can hardly be said, concerning the\ngreatest number of professors, that they either know as much as they\nought, or that it is not possible for them to make advances in\nknowledge, by a diligent attendance on an able and faithful ministry.\nHowever, that we may give the utmost scope to the objection, we will\nallow, that some Christians know more than many ministers, who are less\nskilful than others in the word of truth. Nevertheless, it must be\nobserved that there are other ends of hearing the word, besides barely\nthe gaining of knowledge, viz. the bringing the doctrines of the gospel\nto our remembrance, John xvi. 26. and their being impressed on our\naffections; and for this reason the wisest and best of men have not\nthought it below them, to attend upon the ministry of those who knew\nless than themselves. Our Saviour was an hearer of the word before he\nentered on his public ministry, Luke ii. 46. and though it might, I\nthink, truly be said of him, that though he was but twelve years old, he\nknew more than the doctors, in the midst of whom he sat, in the temple,\nyet he _heard and asked them questions_. And David, though he professes\nhimself to have _more understanding than all his teachers_, Psal. cxix.\n99. yet he was glad to embrace all opportunities, to go up into the\nhouse of the Lord; this being God\u2019s appointed means for a believer\u2019s\nmaking advances in grace.\n\nII. There are several things particularly mentioned in this answer, in\nwhich the Spirit of God makes the word, read or preached, effectual to\nsalvation.\n\n1. Hereby the mind is enlightened and furnished with the knowledge of\ndivine truths, which is a very great privilege, for as faith is\ninseparably connected with salvation; the knowledge of the doctrines of\nthe gospel is necessary to faith; and this is said to _come by hearing_,\nRom. x. 17. Acts viii. 30, 31. However, we must not content ourselves\nwith a bare assent to what is revealed in the word of God; but must duly\nweigh the tendency thereof, to our sanctification and consolation, and\nadmire the beauty, excellency, and glory that there is in the great\ndoctrines of the gospel, as the divine perfections shine forth therein,\nto the utmost. We must also duly consider the importance of those\ndoctrines that are contained therein, and how they are to be improved by\nus, to our spiritual advantage; and when we find our hearts filled with\nlove to Jesus Christ, in proportion to those greater measures of light,\nthat he is pleased to impart to us, so that we grow in grace as well as\nin the knowledge of our Lord and Saviour Jesus Christ, 2 Pet. iii. 18.\nthen the word may be said to be made effectual to our salvation, as our\nminds are very much enlightened and improved in the knowledge of those\nthings that lead thereunto.\n\n2. The word is made effectual to bring us under conviction, by which\nmeans we see ourselves sinful and miserable creatures; particularly we\nare hereby led to see those depths of wickedness that are in our hearts,\nby nature, which otherwise could not be sufficiently discerned by us,\nmuch less improved to our spiritual advantage, Jer. xvii. 9. Rom. vii.\n9. Would we take a view of the manifold sins committed in our lives,\nwith all their respective aggravations, so as to lay to heart the guilt\nthat we have contracted hereby, or, if we would be effected with the\nconsideration of the misery that will ensue hereupon; as that, hereby,\nwe not only deserve the wrath and curse of God, but without an interest\nin forgiving grace, are bound to conclude ourselves liable to it: These\nthings we are led into by the word of God. And if we would know whether\nthese convictions of sin are such as have a more immediate reference to\nsalvation; let us enquire, whether they are attended with that grief and\nsorrow of heart for the intrinsic evil that there is in sin, as well as\nthe sad consequences thereof? Psal. xxxviii. 18. compared with ver. 4.\nor, whether, when we have taken this view thereof, we are farther led to\nenquire after the remedy, and seek forgiveness through the blood of\nChrist, and strength against those corruptions that we have ground to\ncharge ourselves with, which have so much prevailed over us? Acts xvi.\n30. Psal. xix. 13. xxv. 11. Jer. viii. 22.\n\n3. The word is made effectual to salvation, when what is contained\ntherein tends to humble and lay us low at the foot of God; when we\nacknowledge, that all his judgments are right, or whatever punishments\nhave been inflicted, pursuant to the threatenings which he has\ndenounced, have been less than our iniquities deserve, Ezra ix. 13. And\nwhen we receive reproofs for sins committed, with a particular\napplication thereof to ourselves, and are sensible of the guilt we have\ncontracted thereby.\n\nBut that we may make a right use of the word, to answer this great end,\nlet us consider, what humbling considerations are contained therein,\nthat may have a tendency to answer this end.\n\n(1.) The word of God represents to us that infinite distance that there\nis between him and us; so that the best of creatures are, in his sight,\nas nothing, Isa. xl. 17. _less than nothing, and vanity_. Herein we\nbehold God as infinitely perfect, and men as very imperfect, and unlike\nto him; and in particular, we behold him as a God of infinite holiness,\nspotless purity, and ourselves as impure, polluted creatures; which is a\nvery humbling consideration, Prov. xxx. 2. Isa. lxiv. 6.\n\n(2.) The word of God discovers to us the deceitfulness and desperate\nwickedness that there is in our hearts, whereby we are naturally\ninclined to rebel against him; and should, had it not been for his\npreventing and renewing grace, have run with the vilest of men, in all\nexcess of riot. It also leads us into the knowledge of the various kinds\nof sin, which we have ground to charge ourselves with, in the course of\nour lives; the frequent omission of those duties which are required of\nus; our great neglect of relative duties, in the station in which God\nhas fixed us; and the injury we have done to others hereby, whom we have\ncaused to stumble, or fall by our example, or, at least, by our\nunconcernedness about their spiritual welfare. It also discovers to us\nthe various aggravations of sins committed, as they are against light,\nlove, mercies, and manifold engagements, which we are laid under; and\nthe great contempt which we have cast on the blessed Jesus, in\ndisregarding, or not improving, the benefits of his mediation. All these\nthings duly considered, have a tendency to humble us, and we are led\ninto the discovery hereof by the word of God.\n\n4. The word of God is made effectual to salvation, as it has a tendency\nto drive sinners out of themselves, and to draw them to Jesus Christ. On\nthe one hand, it shews them the utter impossibility of their saving\nthemselves, by doing any thing that may bring them into a justified\nstate, and so render them accepted in the sight of God; and, on the\nother hand, it draws or leads them to Christ, whom they are enabled to\nbehold by faith, as discovered in the gospel, to be a merciful and\nall-sufficient Saviour. The former of these is not only antecedent, but\nnecessary to the latter: For, so long as we fancy that we have a\nsufficiency in ourselves, to recommend us to God, and procure for us a\nright and title to eternal life, we shall never think of committing our\nsouls into Christ\u2019s hand, in order to our obtaining salvation from him\nin his own way. Thus the prophet brings in a self-conceited people as\nsaying, _We are lords, we will come no more to thee_, Jer. ii. 31. No\none will seek help or safety from Christ, who is not sensible of his own\nweakness, and being in the utmost danger without him. The first thing\nthen that the Spirit of God does in the souls of men, when he makes the\nword effectual to salvation, is, his leading them into a humble sense of\ntheir utter inability to do what is spiritually good, or acceptable to\nGod, or to make atonement for the sins that they have committed against\nhim; that so they might be brought into a justified state. It is,\nindeed, an hard matter to convince the sinner of this; for he is very\nprone to be full of himself, sometimes to glory with the Pharisee, Luke\nxviii. 11. in some religious duties he performs; at other times in his\nabstaining from those gross enormities that others are chargeable with:\nOr, if he will own himself to have exceeded many in sin; yet he is ready\nto think, that, by some expedient or other, he shall be able to make\natonement for it. This sets him at a great distance from Christ; as it\nis said, _They that be whole need not a physician, but they that are\nsick_, Matt. ix. 12. So these do not see their need of a Saviour, till\nthey are convinced that they have nothing in themselves that can afford\nany relief to them, so as to deliver them from the guilt of sin, and the\nmisery that will ensue thereupon. On this account our Saviour observes,\nthat _publicans and harlots go into the kingdom of God_, chap. xxi. 31.\n_i. e._ are more easily made sensible of their need of Christ, being\nconvinced of sin, when the _chief priests and elders_, who thought they\nhad a righteousness of their own to justify them, and therefore refused\nto comply with the method of the gospel, in having recourse to Christ\nalone for this privilege.\n\nNow the word of God is made use of by the Spirit, to drive the sinner\nout of these strong holds, and to shew him that he cannot, by any means\nrecover himself out of that state of sin and misery, into which he is\nplunged. It is a very hard thing for a person to be convinced of the\ntruth of what our Saviour says, viz. _That which is highly esteemed\namongst men, is an abomination in the sight of God_, Luke xvi. 15. when\nit is put in the room of Christ and his righteousness. This is one of\nthe great ends to which the word is made subservient when rendered\neffectual to salvation.\n\nMoreover, the word of God draws the soul to Christ, so that it is\npersuaded and induced, from gospel-motives, to come to him; and, at the\nsame time, enabled so to do by the almighty power of God, without which\nhe cannot come to him, John vi. 44. the former draws objectively, the\nlatter subjectively and internally.\n\nAs to what the gospel does in order hereunto, let it be considered, that\nit sets before us the excellency and glory of Christ, as our great\nMediator; represents him as a divine person, and, consequently, the\nobject of faith, and as such, _able to save, to the uttermost, them that\ncome unto God by him_, Heb. vi. 25. It considers him as having purchased\nsalvation for his people; so that they may obtain forgiveness through\nhis blood. It also discovers him as not only able, but willing to save\nall that come to him by faith; so that he will in no wise cast them out,\nJohn vi. 37. It also represents him as having a right to us; we are his\nby purchase; and therefore it is our indispensible duty to give up\nourselves unto him. It also makes known to us the greatness of his love,\nas the highest inducement hereunto; the freeness, riches and\nextensiveness of his grace, as ready to embrace the chief of sinners,\nand pass by all the injuries that they have done against him, and as\ngiving them the utmost assurance, that, having loved them in the world,\nhe will love them to the end. Thus Christ is set forth in the gospel;\nand when it is made effectual to salvation, the soul is induced, or, as\nit were, constrained hereby, to love him, and yield the obedience of\nfaith unto him in all things.\n\n5. The word is made of use by the Spirit, as a means to conform the soul\nto the image of God, and subdue it to his will. The image of God in man,\nis defaced by sin; so that he is not only rendered unlike, but averse to\nhim, stripped of all his beauty, and become abominable and filthy in his\nsight; and, as long as he remains so, is unmeet for communion with, or\nobtaining salvation from him. Now, when the Spirit of God communicates\nspecial grace to sinners, he instamps this image afresh upon the soul,\nwhich he renews in knowledge, righteousness, and holiness, sanctifies\nall the powers and faculties thereof, and subdues the will, so that it\nyields a cheerful obedience to the will of God, and delights in his law\nafter the inward man; and its language is, _Speak, Lord, for thy servant\nheareth_. This change the Spirit of God works in the heart, by his\ninternal efficacious influence; as has been formerly observed, when we\nconsidered the work of conversion and sanctification, as brought about\nby him[31]. And this effect is also ascribed to the word as a moral\ninstrument thereof; so that it is not attained without it, it being,\nindeed, the principal end of the preaching the gospel; as the apostle\nsays, _The weapons of our warfare are not carnal, but mighty through\nGod, to the pulling down of strong holds, casting down imaginations, and\nevery high thing that exalteth itself against the knowledge of God_, 2\nCor. x. 4, 5. and bringing into captivity every thought to the obedience\nof Christ.\n\n6. The word is farther said to be made effectual to salvation, as hereby\nwe are strengthened against temptation, and corruption. By the former,\nthose objects are presented to us that have a tendency to alienate our\naffections from God; by the latter, these temptations are complied with,\nand the affections entangled in the snare that is laid for them, Satan,\nor the world, present the bait, and corrupt nature is easily allured and\ntaken by it. The tempter uses many wiles and stratagems to ensnare us,\nand our own hearts are deceitful above all things, and without much\ndifficulty, turned aside thereby; and so led captive by Satan at his\nwill. But when the Spirit of God makes the word effectual to salvation,\nhe takes occasion hereby to detect the fallacy; lays open the design of\nour spiritual enemies, and the pernicious tendency thereof; and\ninternally fortifies the soul against them, whereby it is _kept from the\npaths of the destroyer_, Psal. xvii. 4. and this he does by presenting\nother and better objects to engage our affections, and leading us into\nthe knowledge of those glorious truths, that may prevent a sinful\ncompliance with the solicitations of the devil. And, according to the\nnature of the temptation that may occur, we are directed to the precepts\nor promises contained in the word of God; which, being duly improved by\nus, have a tendency to keep the heart steady, and fixed in the ways of\nGod.\n\n7. The word of God is made effectual by the Spirit, as he thereby builds\nthe soul up in grace, and establishes it in holiness and comfort,\nthrough faith unto salvation. The work of grace is not immediately\nbrought to perfection, but is, in a progressive way, making advances\ntowards it; and therefore we are first made holy by the renovation of\nour hearts and lives, and made partakers of those spiritual consolations\nthat accompany or flow from the work of sanctification; and then we are\nbuilt up in holiness and comfort, whereby we go from strength to\nstrength, and are more and more established in the ways of God; and this\nis done by the preaching of the word, whereby we are said to _grow in\ngrace, and the knowledge of our Lord and Saviour Jesus Christ_, 2 Pet.\niii. 18. so that every step we take in our way to heaven, from the time\nthat our faces are first turned towards it, we are enabled hereby to go\non safely and comfortably, till the work of grace is perfected in glory.\n\nFootnote 30:\n\n  _See Vol. I. 48. 69. Quest. III. and IV._\n\nFootnote 31:\n\n  _See Quest. LXVII, LXVIII. Vol. III. p. 16._\n\n\n\n\n                          Quest. CLVI., CLVII.\n\n\n    QUEST. CLVI. _Is the word of God to be read by all?_\n\n    ANSW. Although all are not to be permitted to read the word publicly\n    to the congregation, yet all sorts of people are bound to read it\n    apart by themselves, and with their families, to which end the holy\n    scriptures are to be translated out of the original, into vulgar\n    languages.\n\n    QUEST. CLVII. _How is the word of God to be read?_\n\n    ANSW. The holy scriptures are to be read, with an high and reverend\n    esteem of them; with a firm persuasion that they are the very word\n    of God, and that he only can enable us to understand them, with\n    desire to know, believe, and obey the will of God revealed in them,\n    with diligence and attention to the matter and scope of them; with\n    meditation, application, self-denial, and prayer.\n\nThe word\u2019s being made effectual to salvation, which was the subject last\ninsisted on, not only supposes that we read it as translated into vulgar\nlanguages, but that we understand what we read, in order to our applying\nit to our particular case, and improving it for our spiritual advantage.\nThese things are next to be considered as contained in the answers we\nare now to explain. Accordingly,\n\nI. We have an account, in the former of them, of the obligation that all\npersons are under to read, or at least, attend to the reading of the\nword of God; more particularly,\n\n1. It is to be read publicly in the congregation, by those who are\nappointed for that purpose. This is evident, inasmuch as the church, and\nall the public worship that is performed therein, is founded on the\ndoctrines contained in scripture; and every one who would be made wise\nto salvation, ought to be well acquainted with it; and the reading it\npublicly, as a part of that worship that is performed in the church, is\nnot only a testimony of the high esteem that we have for it; but it will\nbe of great use to those, who, through a sinful neglect to read it in\nfamilies, and their not being disposed to do this in their private\nretirement; or, through the stupidity of their hearts, and the many\nincumbrances of worldly business, will not allow themselves time for\nthis necessary duty, by reason whereof they remain strangers to those\ngreat and important truths contained therein.\n\nThat this is a duty appears from the charge that the apostle gives, that\nthe epistle which he wrote to the church at Thessalonica, should _be\nread unto all the holy brethren_, 1 Thess. v. 27. And he gives the like\ncharge to the church at Colosse, Col. iv. 16. And to this we may add,\nthat the scripture is not only to be read, but explained; which is the\nprincipal design of the preaching thereof. This is no new practice; for\nthe Old Testament was not only read, but explained in the synagogues\n_every Sabbath-day_; which is called, by a metonymy, a _reading Moses_,\nActs xv. 21. _viz._ explaining the law that was given by him. Thus Ezra\n_stood upon a pulpit of wood, opened the book in the sight of all the\npeople_; and he, with some other of his brethren that assisted him\nherein, _read in the book in the law of God distinctly, and gave the\nsense, and caused them to understand the reading_, that is, the meaning\nthereof, Neh. viii. 4,-8. In like manner our Saviour _went into the\nsynagogue the Sabbath-day_, and _stood up_ and _read_, that part of the\nholy scriptures, taken from the prophecy of Isaiah; which, when he had\ndone, he applied it to himself, and shewed them how _it was fulfilled in\ntheir ears_, Luke iv. 16,-24. So that it is supposed that the word is to\nbe publicly read.\n\nThe only thing in this answer, that needs explaining is, what is meant\nby those words, all are not to be permitted to read the word publicly to\nthe congregation. We are not to suppose that there is an order of men\nthat Christ has appointed to be readers in the church, distinct from\nministers; therefore the meaning of this expression may be, that all are\nnot to read the word of God together, in a public assembly, with a loud\nvoice; for that would tend rather to confusion than edification. Nor\nought any to be appointed to do it, but such as are grave, pious, and\nable to read it distinctly, for the edification of others. And who is so\nfit for this work, as the minister whose office is not only to read, but\nexplain it in the ordinary course of his ministry?\n\n2. The word of God is to be read in our families; which is absolutely\nnecessary for the propagating religion therein. This, indeed, is\nshamefully neglected; which is one great reason of the ignorance and\ndecay of piety in the rising generation; and the neglect hereof is\ncontrary to God\u2019s command, Deut. vi. 6, 7. as well as the example of\nthose who are highly commended for this practice; as Abraham was for\n_commanding his children, and his household after him, that they should\nkeep the way of the Lord_, Gen. xviii. 19. Psal. lxxviii. 3, 4.\n\n3. The word of God ought to be read by every one, in private; and that\nnot only occasionally, but frequently as one of the great businesses of\nlife. Thus God says to Joshua, Josh. i. 8. _This book of the law shall\nnot depart out of thy mouth; but thou shalt meditate therein day and\nnight_, Psal. i. 2. And our Saviour commands the Jews to _search the\nscriptures_, John v. 39. and, in some of his discourses with them,\nthough he was sensible that they were a degenerate people; yet he takes\nit for granted, that they had not altogether laid aside this duty, Matt.\nxii. 5. chap. xxi. 42. Luke vi. 3. This practice, especially where the\nword of God has not only been read, but the meaning thereof sought\nafter, and attended to with great diligence, is commended as a peculiar\nexcellency in Christians, who are, in this respect, styled more _noble_\nthan others, who are defective in this duty, Acts xvii. 11.\n\nNow it appears, that it is the duty of every one to read the word of\nGod, inasmuch as it is given us with this design. If God is pleased, as\nit were, to send us an epistle from heaven, it is a very great instance\nof contempt cast on it, as well as on the divine condescension expressed\ntherein, for us to neglect to read it. Does he impart his mind to us\nherein, and is it not our indispensable duty, to pay the utmost regard\nthereto? Rev. i. 11. compared with chap. ii. 29. Moreover, our own\nadvantage should be a farther inducement to us, to read the word of God;\nsince his design in giving it, was, that we might believe, and that\nbelieving, we may attain life, through the name of Christ, John xx. 31.\nRom. x. 17. chap. xv. 4. It is sometimes compared to a _sword_, for our\ndefence, against our spiritual enemies, Eph. vi. 17. and is therefore\ndesigned for use; otherwise it is no advantage for us. It is elsewhere\ncompared to a _lamp to our feet_, Psal. cxix. 105. which is not designed\nfor an ornament, but to guide us in the right way; therefore we must\nattend to its direction. It is also compared to _food_, whereby we are\nsaid to be _nourished up in the words of faith and good doctrine_, and\n_as new-born babes_ we are exhorted, to _desire the sincere milk of the\nword, that we may grow thereby_, 1 Pet. ii. 2. but this end cannot be\nattained, unless it be read and applied by us to our own necessities.\n\nThis leads us to take notice of the opposition that the Papists make\nhereunto, inasmuch as they deny the common people the liberty of reading\nthe scriptures in their own language, without leave given them from the\nbishop, or some other spiritual guides, who are authorized to allow or\ndeny this privilege, as they think fit; but without this, the reading of\nit is strictly prohibited. And, as an instance of their opposition to\nit, they have sometimes burnt whole impressions of the Bible, in the\nopen market-place; as well as expressed their contempt hereof, by\nburning particular copies of scripture, or dragging them through the\nstreets, throwing them in the kennels, and stamping them under feet, or\ntearing them in pieces, as though it was the vilest book in the world;\nand some have been burned for reading it. And, that it may be brought\ninto the utmost contempt, they have cast the most injurious reproaches\nupon it, by calling it a bending rule, a nose of wax, a dumb judge. And\nsome have blasphemed it, by saying, that it has no more authority than\nEsop\u2019s fables; and have compared the psalms of David to profane ballads.\nAnd, they pretend, by all this, to consult the good of the people, that\nthey may not be misled thereby.\n\nThat which they generally allege in vindication of this practice, is,\nthat they do not so much oppose the reading the scripture, as the\nreading those translations of it, which have been made by Protestants;\nand that it is our Bible, not that which they allow to be the word of\nGod, that they treat with such injurious contempt.\n\nBut to this it may be replied; that the objections they bring against\nscripture, are not taken so much from such passages thereof, which they\npretend to be falsely translated; but their design is, plainly, to keep\nthe people in ignorance, that they may not, as the consequence of their\nreading it, imbibe those doctrines, that will, as they pretend, turn\nthem aside from the faith of the church; and therefore, they usually\nmaintain, that the common people ought to be kept in ignorance, as an\nexpedient to excite devotion; and that, by this means, they will be the\nmore humble, and pay a greater deference to those unwritten traditions\nthat are propagated by them, and pretended to be of equal authority with\nscripture, which the common people must take up with instead of it. And,\nindeed, the consequence hereof, is agreeable to their desire; for they\nappear to be grossly ignorant, and think themselves bound to believe\nwhatever their leaders pretend to be true, without exercising a judgment\nof discretion, or endeavouring to know the mind of God relating\nthereunto.\n\nThat which they generally allege in opposing the common people\u2019s reading\nthe Bible, is, that it contains _some things_ in it that are _hard to be\nunderstood_; as the apostle Peter expresses it, in 2 Pet. iii. 16.\n_which they that are unlearned and unstable wrest, as they do also the\nother scriptures, unto their destruction_.\n\nBut to this it may be replied; that it must be allowed that some things\ncontained in scripture, are hard to be understood; inasmuch as the\ngospel contains some mysteries which finite wisdom cannot comprehend;\nand the great doctrines of the gospel, are sometimes unintelligible by\nus, by reason of the ignorance and alienation of our minds from the life\nof God, as well as from the imperfections of this present state, in\nwhich we know but in part. Notwithstanding, they, who with diligence and\nhumility, desire, and earnestly seek after the knowledge of those truths\nthat are more immediately subservient to their salvation, shall find\nthat their labour is not lost; but in following on to know the Lord,\nshall know as much of him as is necessary to their glorifying and\nenjoying him, as the prophet says, _Then shall ye know if ye follow on\nto know the Lord_, Hos. vi. 3. It is to be owned, that there are some\ndepths in scripture, that cannot be fathomed by a finite understanding;\nwhich should tend to raise our admiration, and put us upon adoring the\nunsearchable wisdom of God, as well as an humble confession that _we are\nbut of yesterday, and know_, comparatively, _nothing_, Job viii. 9. Yet\nthere are many doctrines that we may attain to a clear knowledge of, and\nimprove, to the glory of God, in the conduct of our lives. Thus the\nprophet speaks of an _high way_, that is called _the way of holiness_;\nconcerning which it is said, that _way-faring men_, who walk therein,\n_though fools_, that is, such as have the meanest capacity, as to other\nthings, _shall not err therein_, Isa. xxxv. 8. that is, they who humbly\ndesire the teaching of the Spirit, whereby they may be made acquainted\nwith the mind and will of God, shall not be led out of the way by any\nthing that he has revealed to his people in his word. It is very\ninjurious to the sacred oracles to infer, that because some things are\nhard to be understood, therefore all that read them, must necessarily\nwrest them to their own destruction. And besides, the apostle does not\nsay, that all do so, but only those who are _unlearned and unstable_;\n_unlearned_, that is, altogether unacquainted with the doctrines of the\ngospel, as not making them the matter of their study and enquiry; and\n_unstable_, that is, such as give way to scepticism, or they whose faith\nis not built on the right foundation, but are inclined to turn aside\nfrom the truth, with every wind of doctrine. This God\u2019s people may hope\nto be kept from, while they study the holy scriptures, and earnestly\ndesire to be made wise thereby unto salvation.\n\nAs to what the Papists farther allege against the common people\u2019s being\npermitted to read the scriptures, because, as they pretend, this will\nmake them proud, and induce them to enquire into those things that do\nnot belong to them, whereby they will soon think themselves wiser than\ntheir teachers; and that it has been the occasion of all the heresies\nthat are in the world.\n\nTo this it may be answered, that whatever ill consequences attend a\nperson\u2019s reading of scripture, these are not to be ascribed to the use,\nbut the abuse of it. Will any one say, that we ought to abstain from\neating and drinking, because some are guilty of excess therein, by\ngluttony and drunkenness? No more ought we to abstain from reading the\nscriptures, because some make a wrong use of them. But, inasmuch as it\nis supposed that hereby some, through pride, will think themselves wiser\nthan their teachers; this, we will allow, they may do, without passing a\nwrong judgment on themselves; and it is injurious treatment of mankind,\nto keep the world in ignorance, that they may not detect the fallacies,\nor expose the errors of those who pretend to be their guides in matters\nof faith.\n\nAs to what is farther alleged, that the reading of scripture has been\nthe occasion of many heresies in the world, I am rather inclined to\nthink, that this ought to be charged on the neglect thereof, or, at\nleast, on their not studying them with diligence, and an humble\ndependence on God for his blessing to attend it.\n\nIt may be observed, that whatever reasons are assigned for their denying\nthe people the liberty of reading the scriptures, these seem to carry in\nthem a pretence of great kindness to them, that they may not, hereby, be\nled out of the way, and do themselves hurt by this means; as it is a\ndangerous thing to put a knife, or a sword, into a child\u2019s, or madman\u2019s\nhand; by which they suppose the common people to be ignorant, and would\nkeep them so. But, whatever reasons they assign, the true reason why\nthey so much oppose the reading of scripture is this, because it detects\nand exposes the absurdity of many doctrines that are imbibed by them,\nwhich will not bear to be tried by it. If they can but persuade their\nvotaries, that whatever is handed down by tradition, as a rule of faith,\nis to be received, without the least hesitation, though contrary to the\nmind of God in scripture, they are not like to meet with any opposition\nfrom them, let them advance doctrines never so absurd, or contrary to\nreason.\n\nIf it be enquired, whether they universally prohibit the reading of\nscripture? It must be allowed, that the Vulgar Latin version thereof may\nbe read by any one that understands it, without falling under their\ncensure. But this they are sensible of, that the greatest part of the\ncommon people cannot understand it; and if they do, it is so corrupt a\ntranslation, that it seems plainly calculated to give countenance to the\nerrors that they advance[32]. So that it appears from their whole\nmanagement herein, that their design is to deprive mankind of the\ngreatest blessings which God has granted to them; and to discourage\npersons from the performance of a duty, which is so absolutely necessary\nto promote the interest of God and religion in the world. Therefore we\nmust conclude, that it is an invaluable privilege that we are not only\npermitted, but commanded to read the scriptures, as translated into that\nlanguage that is generally understood by us.\n\nAnd this leads us to consider the inference that is deduced from hence,\ncontained in the latter part of the answer which we are explaining,\n_viz._ that the scriptures are to be translated out of the original into\nvulgar languages. This is evident, inasmuch as reading signifies\nnothing, where the words are not understood; and every private Christian\nis not obliged to addict himself to the study of the languages in which\nthe scriptures were written; and it is, indeed, a work of so much pains\nand difficulty, that few have opportunity, or inclination, to apply\nthemselves, to any considerable purpose, to the study thereof.\nTherefore, the words of scripture must be rendered intelligible to all,\nand consequently, translated into a language they understand.\n\nThis may be argued from the care of providence, that the scriptures\nshould be delivered, at first, to the Jews, in their own language; as\nthe greatest part of the Old Testament was written in Hebrew, and those\nfew sections or chapters in Ezra and Daniel, that were written in the\nChaldee language, were not inserted till they understood that\nlanguage[33]. And, when the world generally understood the Greek tongue,\nso that there was no necessity for the common people to learn it in\nschools, and the Hebrew was not understood by those nations, for whom\nthe gospel was designed; it pleased God to deliver the New Testament in\nthe Greek language. So that it is beyond dispute that he intended, that\nthe scriptures should not only be read, but understood by the common\npeople. And when the gospel was sent to various nations of different\nlanguages, the Spirit of God, by an extraordinary and miraculous\ndispensation, furnished the apostles to speak to every one in their own\nlanguage, by bestowing on them the gift of tongues; which would have\nbeen needless, if it were not necessary for persons to read or hear the\nholy scriptures with understanding.\n\nII. We are now to consider, how the word of God is to be read, that we\nmay understand, and improve what is contained therein to our spiritual\nadvantage; and in order thereunto, there are several directions given in\nthe latter of the answers we are explaining.\n\n1. We must read the scriptures with an high and reverent esteem of them,\narising from a firm persuasion, that they are the word of God. That they\nare so, has been proved by several arguments[34]; therefore we will\nsuppose them that read them, to be persuaded of the truth thereof; and\nthis will beget an high and reverent esteem of them. The perfections of\nGod, and particularly his wisdom, sovereignty, and goodness, shine forth\nwith equal glory in his word, as they do in any of his works; and\ntherefore it has a preference to all human composures; in that whatever\nis revealed therein, is to be admired and depended on for its unerring\nwisdom and infallible verity; so that it is impossible for them, who\nunderstand and improve it, to be turned aside thereby, from the way of\ntruth. We are also to consider the use that God makes of it, to\npropagate his kingdom and interest in the world. It is by this means\nthat he convinces men of sin, and discovers to them the way of obtaining\nforgiveness of it, and victory over it, and thoroughly furnishes them\nunto every good work, 2 Tim. iii. 16. For this reason the wisest and\nbest of men have expressed the highest esteem and value for it. The\nPsalmist mentions the love he had to it, as a person that was in a\nrapture; _O how love I thy law! it is my meditation all the day_, Psal.\ncxix. 97. And elsewhere he speaks of it as _more to be desired than\ngold, yea, than much fine gold; sweeter also than honey and the honey\ncomb_, Psal. xix. 16. which argues the high veneration he had for it.\nThis we all ought to have; otherwise we may sometimes be tempted to read\nit with prejudice, and thereby, through the corruption of our nature, be\nprone to cavil at it, as we sometimes do at those writings that are\nmerely human, which savour of the weakness and imperfection of their\nauthors, and consequently, it will be impossible for us to receive any\nsaving advantage thereby.\n\n2. We must, in reading the word of God, be sensible that he alone can\nenable us to understand it. To read the scriptures and not understand\nthem, will be of no advantage to us; therefore it is supposed, that we\nare endeavouring to have our minds rightly informed and furnished with\nthe knowledge of divine truths: But by reason of the corruption,\nignorance, and depravity of our natures, this cannot be attained without\na peculiar blessing from God attending our endeavours; therefore we\nought to glorify him, by dependence on him, for this privilege, (as\nbeing sensible that all spiritual wisdom is from him,) if we would see a\nbeauty and glory in those things that are revealed therein, and be\nthoroughly established in the doctrines of the gospel, so as not to be\nin danger of being turned aside from them; or, especially, if we would\nimprove them to our being made wise unto salvation, we must consider\nthis as the gift of God. It is he alone who can enable us to understand\nhis word aright; this is evident, inasmuch as it is necessary that there\nbe an internal illumination, as well as an external revelation, which is\nthe subject-matter of our studies and enquiries. Thus our Saviour not\nonly repeated the words of those scriptures that concerned himself, to\nthe two disciples going to Emmaus; but he _opened their understandings,\nthat they might understand them_, Luke xxiv. 45. Without this, a person\nmay have the brightest parts, and most penetrating judgment in other\nrespects, and yet be unacquainted with the mind of God in his word, and\ninclined to embrace those doctrines that are contrary to it; and\nespecially if God is not pleased to succeed our endeavours, we shall\nremain destitute of the experimental knowledge of divine truths, which\nis absolutely necessary to salvation.\n\n3. We must read the word of God with a desire to know, believe, and obey\nhis will, contained therein. If we do not desire to know, or understand\nthe meaning of scripture, it will remain no better than a sealed book to\nus; and, instead of receiving thereby, we shall be ready to entertain\nprejudices against it, till we lay it aside, with the utmost dislike;\nand, as the consequence thereof, we shall be utterly estranged from the\nlife of God, through the ignorance and vanity of our minds. We must also\nread the word of God with a desire to have our faith established\nthereby, that our feet may be set upon a rock, and we may be delivered\nfrom all manner of doubts and hesitations, with respect to those\nimportant truths which are revealed therein; and we ought to desire, not\nonly to believe, but yield a constant and cheerful obedience to every\nthing that God requires of us therein.\n\n4. Our reading the word of God ought to be accompanied with meditation,\nand the exercise of self-denial. Our thoughts should be wholly taken up\nwith the subject-matter thereof, and that with the greatest intenseness,\nas those who are studiously, and with the greatest earnestness, pressing\nafter the knowledge of those doctrines that are of the highest\nimportance, that our profiting herein may appear to ourselves and\nothers, 1 Tim. iv. 15.\n\nAs to the exercise of self-denial, all those perverse reasonings which\nour carnal minds are prone to suggest against the subject-matter of\ndivine revelation, are to be laid aside. If we are resolved to believe\nnothing but what we can comprehend, we ought to consider that the gospel\ncontains unsearchable mysteries, that surpass finite wisdom; therefore\nwe must be content to acknowledge, that we know but in part. There is a\ndeference to be paid to the wisdom of God, that eminently appears in\nevery thing which he has discovered to us in his word; so that we must\nadore the divine perfections that are displayed therein, whilst we\nretain an humble sense of the imperfection of our own knowledge. Our\nreason is not to be considered as useless; but we must desire that it\nmay be sanctified, and inclined to receive whatever God is pleased to\nimpart. We are also to exercise the grace of self-denial, with respect\nto the obstinacy of our wills; whereby they are naturally disinclined to\nacquiesce in, approve of, and yield obedience to the law of God, so that\nwe may be entirely satisfied, that every thing that he commands in his\nword, is holy, just, and good.\n\n5. The word of God is to be read with fervent prayer; as the apostle\nsays, _If any man lack wisdom, let him ask of God, that giveth to all\nmen liberally, and upbraideth not, and it shall be given him_, James i.\n5. The advantage we expect hereby, is as was before observed, his gift;\nand therefore we are humbly to supplicate him for it. There are many\nthings in his word that are hard to be understood; therefore we ought to\nsay, whenever we take the scriptures into, our hands, as the Psalmist\ndoes, _Open thou mine eyes that I may behold wondrous things out of thy\nlaw_, Psal. cxix. 18. We may, in this case, humbly acknowledge the\nweakness of our capacities and the blindness of our minds, which renders\nit necessary for us to desire to be instructed by him, in the way of\ntruth. We may also plead, that his design in giving us this word, was,\nthat it may be a lamp to our feet, and a light to our paths; therefore\nwe dread the thoughts of walking in darkness, when there is such a clear\ndiscovery of those things which are so glorious and necessary to be\nknown. We may also plead, that our Lord Jesus is revealed to his people\nas the prophet of his church; and that whatever office he is invested\nwith, he delights to execute it, as his glory is concerned therein;\ntherefore we trust, and hope that he will lead us, by his Spirit into\nhis truth. We may also plead the impossibility of our attaining the\nknowlege of divine things, without his assistance; and how much it would\nredound to his glory, as well as our own comfort and advantage, if he\nwill be pleased to lead us into the saving knowlege of the truth, as it\nis in him: This we cannot but importunately desire, as being sensible of\nthe sad consequences of our being destitute of it; inasmuch as we should\nremain in darkness, though favoured with the light of the gospel.\n\n6. The word of God is to be read with diligence and attention to the\nmatter and scope thereof. We have hitherto been directed in this answer,\nto apply ourselves to the reading of scripture, with that frame of\nspirit which becometh Christians, who desire to know the mind and will\nof God therein, viz. that we ought to have our minds disengaged from\nthose prejudices which would hinder our receiving any advantage from it,\nand to exercise those graces that the nature and importance of the duty\nrequires; that we ought to depend upon God, and address ourselves to him\nby faith and prayer for the knowlege of those divine truths contained\ntherein. But, in this last head, we are led to speak of some other\nmethods conducive to our understanding the scriptures; which are the\neffects of diligence and attendance to the sense of the words thereof,\nand the scope and design of them.\n\nThis being an useful head, I shall take occasion to enlarge on it more\nthan I have done on the former, and to add some other things, which may\nserve as a farther means to direct us, how we may read the scriptures\nwith understanding. I might here observe, that they who are well\nacquainted with the languages in which they were written, and are able\nto make just remarks on the words, phrases, and particles used therein,\nsome of which cannot be expressed in another language without losing\nmuch of their native beauty and significancy, these have certainly the\nadvantage of all others: But since this cannot be done by the greatest\npart of mankind, who are strangers to the Greek and Hebrew languages;\nthey must have recourse to some other helps for the attaining this\nvaluable end. And in order thereunto,\n\n(1.) It will be of great use for them to consult those expositions,\nwhich we have of the whole, or some particular parts of scripture; of\nwhich some are more large, others concise; some critical, others\npractical. I shall forbear making any remarks tending to depreciate the\nperformance of some, or extol the judgment of others; only this must be\nobserved, that many have passed over some difficulties of scripture,\nwhich omission has given a degree of disgust to the more inquisitive\npart of Christians: But this may be attributed in some instances, to a\ncommendable modesty, which we find not only in those that have written\nin our own, but in other languages; whereby they tacitly confess, either\nthat they could not solve the difficulty; or, that it was better to\nleave it undetermined, than to attempt a solution, which, at best, would\namount to little more than a probable conjecture. It may also be\nobserved, that others, who have commented on scripture, seem to be\nprepossessed with a particular scheme of doctrine, which, if duly\nconsidered, is not very defensible; and they are obliged, sometimes, to\nstrain the sense thereof, that it may appear to speak agreeably to their\nown sentiments; however, their expositions, in other respects, may be\nused with great advantage.\n\nTo this we may add, that the word preached, being designed to lead us\ninto the knowledge of scripture-doctrines, we ought to attend upon, and\nimprove it, as a means conducive thereto, and to bless God for the great\nhelps and advantages we have to attain it; but more of this will be\nconsidered under some following answers relating to the preaching and\nhearing the word:[35] therefore we proceed to consider,\n\n(2.) That we ought to make the best use we can of those translations of\nscripture, that we have in our own language; which, if we compare\ntogether, we shall find, not only that the style in which one is\nwritten, differs from that of another, agreeably to the respective times\nin which they were written; but they differ very much in the sense they\ngive of many places of scripture; which may easily be accounted for from\nthe various acceptations of the same Hebrew or Greek word, as may be\nobserved in all other languages; and there are other difficulties\nrelating to the propriety of translating some particular phrases, or the\nvarious senses in which several particles made use of, are to be\nunderstood. However, by comparing these translations together, they who\nare unacquainted with the original, will be sometimes led into a sense\nmore agreeable to the context and the analogy of faith, by one of them,\nthan by another. But we will suppose the English reader to confine\nhimself to the translation that is generally used by us; which, as it\ncannot be supposed to be of equal authority with the original, nor yet\nso perfect, as that it is impossible to be corrected, as to every word\nor phrase contained therein; yet I would be far from taking occasion\nfrom hence to depreciate it, or say any thing that may stagger the faith\nof any, as though we were in danger of being led aside thereby, from the\nway of truth, as some have pretended, who plead for the necessity of a\nnew translation of the Bible; whereas it is much to be feared, that if\nany such thing should be attempted, it would deviate more from the sense\nof the Holy Ghost, than that which we now have, and have reason to bless\nGod for, which, I cannot but think, comes as near the original as most\nthat are extant. We shall therefore consider how this may be used to the\nbest advantage, for our understanding the mind of God therein. And here\nwe shall observe,\n\n[1.] That there is another translation of words referred to in the\nmargin of our Bibles; which will sometimes give very great light to the\nsense of the text, and appear more emphatical, and rather to be\nacquiesced in. I shall give a short specimen of some texts of scripture,\nthat may be illustrated this way; in which the marginal reading differs\nfrom the words it refers to: Thus it is said, in Job iv. 18. _He put no\ntrust in his servants, and his angels he charged folly_: In the margin,\nit is observed, that the words may be read, _He put no trust in his\nservants, nor in his angels in whom he put light_; which denotes the\nexcellency of their nature, and the wisdom with which they are endowed:\nNevertheless, God put no trust in them, not having thought fit to make\nuse of them in creating the world, nor committing the government thereof\nto them.\n\nAgain, in Isaiah liii. 3. it is said, _We hid, as it were, our faces\nfrom him_, speaking of our Saviour; but in the margin, it is, _He hid,\nas it were, his face from us_; which implies, that, as he bore our\ngrief, so he was charged with our guilt; and accordingly is represented,\nas having his face covered, as an emblem hereof; or else it denotes his\nconcealing or veiling his glory, as he, who was really in the form of\nGod, appeared in the form of a servant.\n\nAgain, in Jer. xlii. 20. the prophet reproving the people, says, _Ye\ndissembled in your hearts, when ye sent me unto the Lord your God,\nsaying, Pray for us_; but, in the margin, it is, _You have used deceit\nagainst your souls_; which contains a farther illustration of the sense\nof the words; as it not only denotes their hypocrisy, but the\nconsequence thereof, to wit, their destruction; which agrees very well\nwith the threatning denounced in verse 22. that they should _die by the\nsword, the famine, and by the pestilence_. And the same prophet in chap.\nx. 14. speaking of idolaters, says, _Every man is brutish in his\nknowlege_; but in the margin it is, _Every man is more brutish than to\nknow_; in which their stupidity is rather assigned to their ignorance\nthan their knowlege.\n\nAgain, in Zechariah xii. 5. it is said in the text, _The governors of\nJudah shall say in their hearts, The inhabitants of Jerusalem shall be\nmy strength in the Lord of hosts their God_; but in the margin it is,\n_The governors of Judah shall say, There is strength to me, and to the\ninhabitants of Jerusalem, in the Lord of hosts_; and this reading seems\nmore agreeable to what follows; which contains several promises of\ndeliverance and salvation, which God would work for the inhabitants of\nJerusalem; So that we are not to suppose them saying, _Jerusalem shall\nbe our strength_; but, the _Lord of hosts_, who is a safe-guard to it,\nas well as to the governors of Judah.\n\nAgain, in Acts xvii. 23. it is said in the text, _As I passed by, and\nbeheld your devotions_; but, in the margin it is, _The gods whom you\nworship_, or, the things ye pay divine honour to; which is very\nagreeable to the context, and the design of the apostle therein. Again,\nin chap. xxii. 29. it is said in the text, _that they departed from him,\nwhich should have examined him_, meaning Paul, in the margin it is,\n_tortured him_; which is agreeable to the Roman custom of scourging, and\nthereby tormenting one that was under examination for supposed crimes.\n\nAgain, in Gal. i. 14. the apostle says, _I profited in the Jews\nreligion, above many my equals_; in the margin it is, _My equals in\nyears_; which seems much more agreeable to the apostle\u2019s design.\n\nAgain, in Heb. ii. 7. it is said in the text, _Thou madest him_, viz.\nour Saviour, _a little lower than the angels_; in the margin it is, _A\nlittle while inferior to them_; as referring to his state of\nhumiliation; which continued comparatively, but a little while.\n\n[2.] In order to our making a right use of our English translation, that\nwe may understand the mind of God contained therein, let it be farther\nobserved, that by reason of the conciseness of the Hebrew and Greek\ntexts, there are several words left out, which must be supplied, to\ncomplete the sense thereof; which are inserted in an _Italic_ character.\nAnd it will not be difficult for us to determine whether the insertion\nbe just or no; when we consider that the translators often take their\ndirection herein from some words, either expressed or understood in the\ncontext; as in Heb. viii. 7. it is said, _If the first_ covenant _had\nbeen faultless_, &c. where the word _covenant_ is inserted; as it is\nalso in verse 13. because it is expressly mentioned, in verses 8, 9, 10.\n\nAgain, in chap. x. 6. it is said, in _sacrifices for sin thou hadst no\npleasure_. The word _sacrifices_ is supplied from the foregoing verse;\nand, for the same reason, _offerings_ might as well have been supplied,\nas in ver. 8. And, in ver. 25. we are commanded to _exhort one another_;\nwhere _one another_ is supplied from the foregoing verse.\n\nAgain, in 1 Pet. iv. 16. it is said, _If any man suffer as a Christian,\nlet him not be ashamed_; where the words, _any man suffer_, are inserted\nas agreeable to what is mentioned, ver. 15.\n\nAnd, in Eph. ii. 1. _You hath he quickened who were dead in trespasses\nand sins_; the words, _hath he quickened_, are supplied from ver. 5. and\nour translators might as well have added, _you hath he quickened\ntogether with him_, viz. Christ. These things I only mention as a\nspecimen of the insertions, to complete the sense in our translation;\nand we shall find, that the words supplied in other scriptures, are for\nthe most part, sufficiently just; but if they be not so, they are\nsubject to correction, without the least imputation of altering the\nwords of scripture, while we are endeavouring to give the true sense\nthereof; and we may be allowed, without perverting of the sacred\nwritings, sometimes, to supply other words instead of them, which may\nseem more agreeable to the mind of the Holy Ghost therein. Thus, in Eph.\nvi. 12. it is said, _We wrestle against spiritual wickedness in high\nplaces_. The word _places_, is supplied by our translators; and, in the\nmargin, it is observed, that it might as well be rendered _heavenly\nplaces_. Now because there is no spiritual wickedness in heavenly\nplaces, therefore they choose, without regard to the proper sense of the\nGreek word, to render it _high places_. Whereas, in chap. iii. 10. where\nthere is no appearance of such an objection, they render the same word,\n_heavenly places_; though, I think, the words in both those scriptures,\nmight better be rendered _in what concerns heavenly things_.\n\nAgain, in 2 Cor. vi. 1. it is said, _We, as workers together with him,\nbeseech you_, &c. where, _with him_, is supplied to complete the sense;\nbut, I think, it might better have been left out, and then the sense\nwould have been, ministers, are _workers together with one another_, and\nnot _together with God_; they are honoured to be employed by God, as\nmoral instruments, which he makes use of; but they have no other\ncasuality in bringing about the work of grace. The principal reason why\nthe words _with him_, are supplied, is because it seems agreeable to the\napostle\u2019s mode of speaking, in 1 Cor. iii. 9. _We are workers together\nwith God_; but, I think, those words might better be rendered,\n_labourers together of God_[36]; or we are jointly engaged in his work;\ntherefore there is no reason from hence to supply the words _with him_,\nin the text but now referred to.\n\n(3.) If we would understand the sense of a particular text of scripture,\nwe must consider its connexion with the context. Accordingly we must\nobserve,\n\n_1st_, The scope, design, or argument insisted on, in the paragraph, in\nwhich it is contained. Thus in Rom. viii. the apostle\u2019s design in\ngeneral, is to prove that there is _no condemnation to them which are in\nChrist Jesus_, and to shew who they are, that may conclude themselves to\nbe interested in this privilege; together with the many blessings that\nare connected with, or flow from it, which the subject matter of that\nchapter principally relates to.\n\nAnd, in Heb. i. the apostle\u2019s principal design is, to prove the\nexcellency and glory of Christ, as Mediator, above the angels, as he\nintimates ver. 4. which argument is principally insisted on, and\nillustrated, in the following part of the chapter.\n\nAnd, in chap. xi. his design is, to give an account of the great things\nthe Old Testament church were enabled to do, and suffer, by faith, of\nwhich, there is an induction of particulars in several parts of it.\n\nAnd, in Rom. v. the apostle insists on the doctrine of original sin, and\nshews how sin and death first entered into the world, and by what means\nwe may expect to be delivered from it; and so takes occasion to compare\nAdam and Christ together, as two distinct heads and representatives of\nthose who were included in the respective covenants which mankind were\nunder; by the former of which, sin reigned unto death, and, by the\nlatter, grace and righteousness, unto eternal life.\n\nAgain, in chap. vii. especially from ver. 5. the general argument\ninsisted on, is, the conflict and opposition there is between sin and\ngrace, and the manner in which corrupt nature discovers itself in the\nsouls of the regenerate, together with the disturbance and uneasiness\nthat it constantly gives them. And, in Psal. lxxxviii. we have an\naccount of the distress that a soul is in, when under divine desertion,\nand brought to the very brink of despair. And, in Psal. lxxii. under the\ntype of the glory of Solomon\u2019s kingdom, and the advantages his subjects\nshould receive thereby, the glory and excellency of Christ\u2019s kingdom is\nillustrated, together with the gospel-state, and blessings thereof. And,\nin Psal. li. David represents a true penitent as addressing himself to\nGod for forgiveness; though particularly applied to his own case, after\nhe had sinned in the matter of Uriah. Again, the general argument in\nIsa. liii. is to set forth the sufferings of Christ, whereby he made\nsatisfaction for sin, together with the glory redounding to himself, and\nthe advantages that believers derive from it.\n\n_2dly_, We must consider the method made use of in managing the\nargument; whether by a close way of reasoning and consequences deduced\nfrom premises, or, by an explication of what was designed to inform the\njudgment, and laid down before in a general proposition. Or, whether the\nprincipal design of the paragraph be, to regulate the conduct of our\nlives, awaken our consciences out of a stupid frame, or excite in us\nbecoming affections, agreeable to the subject-matter thereof. And, we\nare to observe how every part of it is adapted to answer these ends.\n\n_3dly_, We are to consider who is the person speaking, or spoken to;\nwhether they are the words of God, the church, or the inspired writer;\nand, whether they are directed to particular persons, or to all men in\ngeneral? Here we may often observe, that in the same paragraph there is\nan _apostrophe_, or turning the discourse from one person to another.\nNothing is more common than this in the poetical writings of scripture.\nThus, in the Psalms of David, sometimes God is represented as speaking\nto man, and then man as speaking to, or concerning God, as we may\nobserve, in Psal. cxxxvii. 1-4. there is a relation of the church\u2019s\ntroubles in Babylon; and, in verses 5 and 6. the Psalmist addresses his\ndiscourse to the church; _If I forget thee, O Jerusalem, let my right\nhand forget her cunning_. And, in ver. 7. he speaks to God, praying that\nhe would _remember the children of Edom, in the day of Jerusalem; who\nsaid, Raze it, raze it, even to the foundation thereof_. And, in ver. 8,\n9. he turns his discourse to Babylon, as a nation destined to\ndestruction.\n\nAgain, in Psal. ii. he speaks concerning the _rage_ of the _Heathen_,\nagainst Christ and his church, and that disappointment and ruin that\nthey should meet with for it. And, in ver. 6. he represents God the\nFather as speaking concerning Christ; _yet have I set my King upon my\nholy hill of Zion_. And, in ver. 7, 8. Christ is brought in as speaking\nor making mention of the _decree_ of God relating to his character and\noffice, as Mediator, and the success of his kingdom, as extended to the\n_uttermost parts of the earth_, pursuant to his intercession, which was\nfounded on his satisfaction. And, in ver. 10-12, the Psalmist turns his\ndiscourse to those persecuting powers, or the kings of the earth, whom\nhe had spoken of in the former part of the Psalm, and instructs them\nwhat methods they should take to escape God\u2019s righteous vengeance.\nSuch-like change of persons speaking, or spoken to, may be observed in\nmany of the Psalms, Psal. xvi. 1, _&c._ and cxxxiv.\n\nAnd throughout the whole book of Canticles, there is an inter-changeable\ndiscourse between Christ and his church, which is sometimes called his\n_spouse_, at other times his _sister_; sometimes he speaks to the\nchurch, and at other times of it. And, in other places, the church is\nrepresented as speaking to him, or to the _daughters of Jerusalem_,\nnamely, those professors of religion, that had little more than a form\nof godliness.[37]\n\nAgain, we often find, that there is a change with respect to the persons\nspeaking, spoken to, or of, in the writings of the prophets, as well as\nin the poetical writings; as may be observed in Isa. lxiii. throughout\nthe whole chapter. And, in Micah vii. 18, 19, 20. there is a change of\npersons in almost every sentence; _Who is a God like unto thee that\npardoneth iniquity_, &c. _He retaineth not his anger for ever; he will\nsubdue our iniquities; and thou wilt cast all our sins into the depths\nof the sea. Thou wilt perform the truth to Jacob, and the mercy to\nAbraham, which thou hast sworn unto our fathers from the days of old._\n\n_4thly_, We are farther to consider the occasion of what is laid down in\nany chapter, paragraph, or book of scripture, which we desire to\nunderstand. Thus the particular occasion of the book of Lamentations,\nwas the approaching ruin of Judah, and the miseries that they should be\nexposed to when Jerusalem was besieged by the Chaldeans; as appears by\nthe subject-matter thereof; though, it may be, that which was the more\nimmediate occasion of its being delivered at that time, was, that the\nprophet might lament the death of good Josiah, 2 Chron. xxxv. 25. which,\nprobably, he had a peculiar eye to, when he says, _The crown is fallen\nfrom our head_, Lam. v. 16. as well as the destruction of the whole\nnation, which would ensue soon after it, in which their civil and\nreligious liberties would be invaded by their enemies, who would oppress\nand lead them captive.\n\nAnd the principal occasion of the apostle\u2019s writing the epistle to the\nGalatians, was, that he might establish some among them, in the faith of\nthe gospel, who were so much disposed to turn aside from him that called\nthem, and embrace another scheme of religion that was subversive of it;\nas he observes, in chap. i. 6. where, by this _other gospel_, which he\ndissuades them from turning aside unto, we are to understand those\ndoctrines that they had imbibed from those false teachers who endeavour\neither to re-establish the observation of the ceremonial law, or to put\nthem upon seeking righteousness and life, from their observing the\nprecepts of the moral law, which tended to overthrow the doctrine of\njustification by Christ\u2019s righteousness; which is a subject often\ninsisted on by the apostle, both in this and his other epistles.\n\nThis method of enquiring into the occasion of what is mentioned in\nparticular paragraphs of scripture, will often give light to some things\ncontained therein. Thus we read, in Matt. xxi. 23-27. that the _chief\npriests and elders_ ask our Saviour this question, _By what authority\ndost thou these things?_ which, had it proceeded from an humble mind,\ndesirous to be convinced by his reply to it; or, had he not often, in\ntheir hearing, asserted the authority by which he did those things, he\nwould, doubtless, have told them, that he received a commission to do\nthem from the Father; and, that every miracle which he wrought, was, as\nit were, a confirming seal annexed to it. But our Saviour, knowing the\ndesign of the question, and the character of the persons that asked it,\nhe does not think fit to make any reply to it, rather chusing to put\nthem to silence, by proposing another question to them, which he knew\nthey would not be forward to answer, relating to the baptism of John,\n_viz._ whether it was _from heaven_, or _of men_. And this was certainly\nthe best method he could have taken; for he dealt with them as\ncavillers, who were to be put to silence, and made ashamed at the same\ntime.\n\n(4.) In order to our understanding the sense of scripture, we must, so\nfar as it is possible, compare the phrases, or modes of expression, as\nwell as the subject insisted on, with what occurs in other parallel\nplaces. Thus, in several of the historical parts of scripture, we have\nthe same history, or, at least, many things tending to illustrate it; as\nthe history of the reign of the kings of Judah and Israel, is the\nprincipal subject of the book of Kings and Chronicles; one of which\noften refers to, as well as explains the other, and, by comparing them\ntogether, we shall find, that one gives light to the other. Thus it is\nsaid, in 2 Kings xii. 2. that _Jehoash did that which was right, in the\nsight of the Lord all his days, wherein Jehoiada the priest instructed\nhim_; by which it is intimated, that, after the death of Jehoiada, he\ndid that which was evil in the sight of the Lord; but this is not\nparticularly mentioned in this chapter, which principally insists on\nthat part of his reign which was commendable. But if we compare it with\n2 Chron. xxiv. we have an account of his reign after the death of\nJehoiada, how he _set up idolatry_, ver. 17, 18. being instigated\nhereunto by his princes that flattered, or, as it is expressed, _made\nobeisance unto him_, and disregarded the prophets sent to testify\nagainst these practices; and how he _stoned Zachariah in the court of\nthe house of the Lord_, for his faithful reproof and prophetic\nintimation of the consequence of the idolatry, in which he shewed the\ngreatest ingratitude, and forgetfulness of the good things that had been\ndone for him by his father, who set him on his throne. We have an\naccount of the time when the Syrians came up against him, and how they\novercame him with a small company of men; and, that _the Lord delivered\na very great host into their hand, because they had forsaken the Lord\nGod of their fathers_, ver. 23, 24.\n\nAgain, in the book of Kings, we have but a short history of the reign of\nAzariah, otherwise called Uzziah, and of his being _smitten by the Lord,\nso that he was a leper until the day of his death, and dwelt in a\nseveral house_, 2 Kings xv. 1-5. but in 2 Chron. xxvi. there is a larger\naccount of him, as successful in war, and of the honour and riches that\nhe gained thereby; and also we have a particular account of the reason\nof the Lord\u2019s smiting him with leprosy, namely, for his invading a\nbranch of the priest\u2019s office.\n\nAgain, in the history of the reign of Manasseh, in 2 Kings xxi. we have\nonly an account of the vile and abominable part thereof; whereas, in 2\nChron. xxxiii. we have not only an account of his wickedness, but of his\nrepentance, together with the affliction that occasioned it, ver. 12-19.\n\nMoreover, when we read the prophetic writings, we must, for our better\nunderstanding them, compare them with the particular history of the\nreign of those kings, in whose time they prophesied, and the state of\nthe church at that time, their alliances or wars with neighbouring\nprinces, and the sins that they were guilty of, which gave occasion to\ntheir being sometimes insulted, and overcome by them, till their ruin\nwas completed in being carried captive into Babylon. Thus when we read\nIsa. vii. which gives an account of Rezin, king of Syria, and Pekah, the\nson of Remaliah, against Ahaz, and contains a prediction of their\nmiscarriage in this attempt; and also, that the king of Asyria should be\nhired to assist Ahaz, but should, instead thereof, deal deceitfully with\nhim, so that he should deprive Judah of their ornaments, and impoverish,\ninstead of being helpful to them. This we have a farther explication of\nin the history of Ahaz\u2019s reign, in 2 Kings xvi. and 2 Chron. xxviii.[38]\n\nAgain, we ought to compare the account of Sennacherib\u2019s invading Judah,\nand the blasphemous insult of Rabshakeh sent for that purpose, together\nwith his defeat, and the remarkable hand of God that brought this about,\nas an encouragement of Hezekiah\u2019s piety, in the xxxvith and xxxviith\nchapters of Isaiah, with the historal account of the same thing, in 2\nKings xviii. and xix. and 2 Chron. xxxii.\n\nAgain, we must compare the Psalms of David with his life, or the state\nof the church, which is particularly referred to in some of them; which\nmay be very much illustrated from other scriptures, that have relation\nto the same dispensations of providence, or contain an historical\naccount thereof. As for those psalms that were penned on particular\noccasions, mentioned in the respective titles prefixed to them, these\nwill be better understood if we compare the subject-matter thereof with\nthe history they refer to. Moreover, we shall often find, that when the\nsame thing is mentioned in different places of scripture, there is\nsomething added in one, which farther illustrates what is contained in\nthe other. Thus, in the account we have of the life of Joseph, in Gen.\nxxxix. 20. it is said, that he was _put into the prison, the place where\nthe king\u2019s prisoners were bound_; and, in chap. xli. 14. that he was\nkept in the _dungeon_, which is the worst part of the prison. But the\nPsalmist speaking of the same matter, in Psal. cv. 18. adds, that his\n_feet were hurt with fetters_, and he was _laid in iron_; which contains\na farther illustration of the history of his troubles.\n\nAgain, when we read in Numb. xi. 31, 32. of God\u2019s _feeding Israel_, upon\ntheir murmuring in the desert, for want of flesh, _with quails in great\nabundance_; this is mentioned elsewhere, in Psal. lxxviii. 27. in which\nwe have an account, that these quails were a sort of _feathered fowl_,\nwhich could not have been so well understood by the sense of the Hebrew\nword, which we render _quails_[39]. We have also an account, in Exod.\nxvii. 6. of God\u2019s supplying them with _water out of the rock in Horeb_;\nand if we compare this with Psal. cv. 41. we shall find that this water\nissued from thence in so large a stream, that it was like a _river_. And\nthe apostle Paul gives farther light to it, when he says, speaking in a\nfigurative way, that _the rock followed them_, 1 Cor. x. 4. that is, the\nwater that ran from it like a river, did not flow in a right line; but,\nby a continued miracle, changed its course, as they altered their\nstations, in their various removes from place to place in the\nwilderness. And he also adds, that God designed this to be a type of\nChrist.\n\nI might also observe, that there were many things in the life of David,\nafter his expulsion from Saul\u2019s court, that would argue him an usurper;\ninasmuch as he did not barely fly to secure his life, which he might\nlawfully do, as a private person; but he raised a small army; and\naccordingly it is said, in 2 Sam. xxii. 2. that every one that was \u2018in\ndistress, or in debt, or discontented, gathered themselves unto him; and\nhe became a captain over him; and there were with him about four hundred\nmen.\u2019 And Jonathan, who was heir apparent to the crown, is forced to\ncapitulate with, and take an oath of him, that he would grant him his\nlife, as concluding, that he would be king after his father\u2019s death, 1\nSam. xx. 14, 15. compared with the 42. and Saul\u2019s jealousy hereof, which\nwas attended with rage, amounting to a kind of destraction, was not\naltogether without ground; as he intimates to him, when he tells him,\n\u2018Behold, I know well that thou shalt surely be king,\u2019 chap. xxiv. 20.\nand accordingly, in the following verses, he makes him \u2018swear to him,\nthat he would not cut off his seed after him, or destroy his name out of\nhis father\u2019s house.\u2019 Now this could hardly be justified, if we did not\nconsider what we read in another part of scripture, that, before that\ntime, God had taken away the kingdom from Saul, and anointed David to be\nking in his stead, in 1 Sam. xvi. 13. though he had not the actual\npossession of it till after Saul\u2019s death.\n\nI might farther observe, that when we read the account contained in the\nbooks of Moses, of the ceremonial law, and the various rites and\nordinances of divine service contained therein, or meet with any\nexpressions in the Old Testament that refer to it; these ought to be\ncompared with several things that are recorded in the writings of the\napostle Paul, and, particularly, a very considerable part of his epistle\nto the Hebrews[40], in which we have an account of the signification\nthereof, as ordained to be types of the gospel-dispensation. And,\nindeed, there are many scriptures of the Old Testament, which will be\nbetter understood by comparing them with others that refer to them in\nthe New. Thus it is said, in Isa. xvi. 23. _Unto me every knee shall\nbow_; which appears to be very agreeable to what is said concerning our\nSaviour, in Phil. ii. 10. and it is not only spoken of the divine honour\nthat should be paid to him; but it relates, in a peculiar manner, to\nthat glory which all shall ascribe to him, when they stand before his\ntribunal, as appears by comparing it with Rom. xiv. 10, 11.\n\nAgain, when we read, in Isa. vi. 10. of God\u2019s sending the prophet to\n_make the heart of the people fat, and their ears heavy, and shut their\neyes, lest they see with their eyes, and hear with their ears, and\nunderstand with their hearts, and convert, and be healed_. It is not to\nbe supposed that God is represented hereby as the author of their sin;\nwhich will plainly appear, if we compare it with Matt. xiii. 15. in\nwhich this text is cited, and farther explained, as it is said, _This\npeople\u2019s heart is waxed fat, and their eyes have they closed, lest they\nshould see with their eyes_, &c. And it is also referred to, and\nexplained in the same sense as charging their sin, and the consequence\nthereof upon themselves, in Acts xxviii. 26, 27. By this method of\ncomparing the Old and New Testament together, we shall be led to see the\nbeautiful harmony of the scriptures, and how the predictions thereof\nhave been accomplished; which will tend very much to establish our faith\nin the truth of the Christian religion, that is founded on them. But\nthis having been insisted on elsewhere[41], we pass it over at present,\nand proceed to consider,\n\nThat there are several places, in the New Testament, which being\ncompared together, will give light to one another. Thus, in the four\nEvangelists, which contain the history of the life and death of Christ,\nwe may observe, that some things are left out, or but briefly hinted at\nin one of them, which are more largely insisted on in another. Thus we\nread, in Matt. xii. 14, 15. that \u2018the Pharisees went out and held a\ncounsel against our Saviour, how they might destroy him;\u2019 upon which\noccasion \u2018he withdrew himself from thence. And great multitudes followed\nhim, and he healed them all.\u2019 But Mark, chap. iii. 17, _& seq._ speaking\nconcerning the same thing, intimates that the Herodians were joined with\nthe Pharisees in this conspiracy; and that he \u2018withdrew himself to the\nsea,\u2019 _viz._ of Tiberias; where he ordered that \u2018a small ship should\nwait on him, lest the multitude should throng him.\u2019 And we have also an\naccount of several places from whence they came, namely, Galilee,\nJerusalem, Idumea, and from beyond Jordan, and they about Tyre and\nSidon, so that a great part of them were Gentiles; and this gives light\nto what follows in Matt. xii. 18, 21. in which it is intimated, that\nthis was an accomplishment of what was _foretold by the prophet Isaias_,\nthat he should _shew judgment to the Gentiles_; and that, _in his name\nshould the Gentiles trust_; therefore he wrought miracles for their\nconviction that he was the Messias.\n\nAgain, it is said, in Matt. xiii. 12. \u2018Whosoever hath, to him shall be\ngiven, and he shall have more abundance. But whosoever hath not from him\nshall be taken away, even that he hath.\u2019 Some will be ready to enquire,\nhow can that which he hath be said to be taken away, when he is supposed\nto have nothing? or, how can a person be said to lose that which he\nnever had? But if compare this with a parallel scripture, in Luke viii.\n18. there it is said, _Whosoever hath not, from him shall be taken, even\nthat which he seemeth to have_; or, as it is in the margin, _that which\nhe thinketh he hath_. Now, though a man cannot lose grace, that had it\nnot; yet an hypocrite, who seems to have it, may lose that which he\nsupposeth himself to have.\n\nThis method of comparing the four Evangelists together, is attempted by\nseveral divines; and, among them, a late writer, who is deservedly\nesteemed by all the reformed churches[42], thinks, that the inscription,\non the cross of Christ, can hardly be determined, without what is said\nof it, by all the four Evangelists. Mark says these words were written,\n_The king of the Jews_, Mark xv. 26. and Luke says, _This is the king of\nthe Jews_, Luke xxiii. 38. and Matthew adds another word, _This is\nJesus, the king of the Jews_, Matt. xxvii. 37. and John expresses it\nthus, _Jesus of Nazareth, the king of the Jews_, John xix. 19. So that,\nby comparing them all together, and supplying those words from one,\nwhich are left out by others of them, we must conclude, that the\ninscription was, _This is Jesus of Nazareth, the king of the Jews_.\n\nAgain, as the Acts of the Apostles contains a brief history of the first\nplanting the gospel-church, and of the travels and ministry of the\napostle Paul, in particular; this ought to be compared with some things,\noccasionally mentioned in his epistles, which will give farther light to\nthem. Thus the apostle says, in 1 Cor. xv. 8. _Last of all, he was seen\nof me also, as one born out of due time_; and speaks of himself in ver.\n9. as the _least of the apostles, not meet to be called an apostle;\nbecause he persecuted the church of God_. This ought to be compared with\nActs ix. 1-6. which gives an account of him as a persecutor before his\nconversion, and shews how our Saviour was seen of him; which is not to\nbe taken in the same sense as he was seen by the rest of the apostles,\nbefore his ascension into heaven; but of his being seen of him, after\nhis ascension, when, on this occasion, he appeared to him. And, if this\nbe compared with 1 Cor. ix. 1. he considers this sight of Jesus as a\nnecessary qualification for the apostleship; therefore, when he speaks\nof himself as _born out of due time_, he means, called to, and qualified\nfor the apostleship, out of due time; that is, not at the same time in\nwhich the other apostles were, but by this extraordinary dispensation of\nprovidence.\n\nAgain, when the apostle, in 1 Thes. ii. 2. speaks of his having been\n_shamefully entreated at Philippi_. This will be better understood if we\ncompare it with Acts xvi. 16, 21, 22, _& seq._ And when he tells the\nThessalonians, in the following words, _that we were bold in our God, to\nspeak unto you the gospel of God with much contention_; this should be\ncompared with Acts xvii. 1, _& seq._ Many instances of the like nature\nmight be given, by which, the usefulness of comparing one scripture with\nanother, would farther appear. But, I design this only as a specimen, to\nassist us in the application of this direction; which a diligent\nenquirer into the sense of scripture, will be able, in reading it, to\nmake farther improvements upon.\n\n(5.) In order to our understanding the scriptures, we must take notice\nof the several figurative modes of speaking that are used therein. As,\n\n_1st_, The part is often put for the whole[43]. Thus the soul, which is\none constituent part of man, is sometimes put for the whole man; as in\nGen. xlvi. 26. we read of the souls that came with Jacob into Egypt;\nand, in Rom. xii. 1. the body is put for the whole man; _I beseech you,\nbrethren, by the mercies of God, that you present your bodies_, that is,\nyourselves, _a living sacrifice to God_. So the blood of Christ, which\nis often spoken of, in scripture, as that by which we are redeemed,\njustified, and saved, is to be taken for the whole of his obedience and\nsufferings, both in life and death, to which our salvation is to be\nascribed, as well as to the effusion of his blood.\n\n_2dly_, The thing containing, is put for that which is contained\ntherein[44]; so the cup in the Lord\u2019s supper, is put for the wine, 1\nCor. xi. 25. And the thing signified is put for the sign thereof. Thus\nwhen it is said, _This is my body_, ver. 24. the meaning is, this bread\nis a sign of my body, to wit, of the sufferings endured therein.\n\n_3dly_, Places are, by way of anticipation, called by those names, which\nin reality, were not given them, or, which they were not commonly known\nby, till some time after. Thus it is said, that, as soon as Israel had\npassed over Jordan, they _encamped in Gilgal_, Josh. iv. 19. that is, in\nthe place which was afterwards so called; for it is said, that it was\ncalled Gilgal because there they were circumcised; and so the _reproach\nof Egypt_, occasioned by the neglect of that ordinance, _was rolled\naway_, chap. v. 9. Again, it is said, _The kings that came up against\nSodom_, when Lot was taken prisoner, _had smitten all the country of the\nAmalekites_, Gen. xiv. 7. whereas, the country that was afterwards known\nby that name, could not be so called at that time; since Amalek, from\nwhom it took its name, was not born till some ages after, he being of\nthe posterity of Esau, chap. xxxvi. 11.\n\n_4thly_, The time past, or present, is often, especially in the\nprophetic writings, put for the time to come; which denotes the certain\nperformance of the prediction, as much as though it were actually\naccomplished. Thus it is said, _He_, that is, our Saviour, _is despised\nand rejected of men; he hath born our griefs, he was wounded for our\ntransgressions_, Isa. liii. 4, 5. And elsewhere, _The people that walked\nin darkness have seen a great light_, chap. ix. 2. and _unto us a child\nis born_, chap. v. 9. _&c._\n\n_5thly_, One of the senses is sometimes put for another. Thus it is\nsaid, _I turned to see the voice that spake to me_, Rev. i. 12. where\nseeing is put for hearing, or, understanding the meaning of the voice\nthat spake.\n\n_6thly_, Positive assertions are sometimes taken in a comparitive sense.\nThus God says to Samuel, the people in asking a king, _have not rejected\nthee, but me_, 1 Sam. viii. 7. that is, they have cast more contempt on\nme than they have on thee, _q. d._ they have offered a greater affront\nto my government, who condescended to be their king; though they have\nbeen uneasy under thine administration, as appointed to be their judge.\nAnd, in Psal. li. 4. David says, _Against thee, thee only, have I\nsinned_. Whereas he had sinned against Uriah and Bathsheba, as having\nmurdered the one, and tempted the other to commit adultery with him; he\nhad sinned against the army, whom he occasioned to fall in battle,\npursuant to the orders he gave Joab, with a design to destroy Uriah; yet\nsays he, _against thee, thee only, have I sinned_; that is, the greatest\naggravation of my sin is, that it contains rebellion against thee. And\nelsewhere, God says, _I desired mercy, and not sacrifice_, Hos. vi. 6.\nthat is, more than sacrifice.\n\n_7thly_, There are several hyperbolical ways of speaking in scripture,\nwhereby more is expressed than what is generally understood. Thus the\nvessel in the temple, in which things were washed, which was ten cubits\nfrom one brim to the other, is called _a molten Sea_, 1 Kings vii. 23.\nbecause it contained a great quantity of water; though, indeed, it was\nvery small, if compared with the dimensions of the sea: And in 1 Kings\nx. 27, it is said, that Solomon _made silver to be in Jerusalem, as\nstones; and cedars as the sycamore-trees, which are in the vale for\nabundance_. Silver was not, strictly speaking, as plentiful as stones;\nbut it implies, that there were vast treasures thereof, heaped up by the\nking, and many of his subjects, and no lack of it in any one. And, in\nJudges xx. 16. it is said, there were _some of the Benjamites\nleft-handed, every one_ of whom _could sling stones at an hair-breadth,\nand not miss_; which only signifies that they had an uncommon expertness\nin this matter; and when we read of some of the cities in the land of\nCanaan, that were _great, and walled up to heaven_, Deut. i. 28. it only\ndenotes that their walls were very high: And, in Kings i. 43. it is said\nupon the occasion of Solomon\u2019s being anointed king, that _the people\nrejoiced with great joy; so that the earth rent with the sound of them_;\nthe meaning of which is only this, that the shouts of the people were so\ngreat, that if the concussion of the air, that was made thereby, could\nhave rent the earth, this would have done it.\n\n_8thly_, We sometimes find ironical expressions, and sarcasms used in\nscripture, with a design to expose the wickedness and folly of men.\nThus, when our first parents sinned by adhering to the suggestions of\nSatan, who told them, that they _should be as gods, knowing good and\nevil_, Gen. iii. 5. God says in an ironical way, _Behold the man is\nbecome as one of us, to know good and evil, &c._ ver. 22. And the\nprophet Elijah exposes Baal\u2019s worshippers; and Micaiah, Ahab\u2019s false\nprophets, by using a sarcastic way of speaking, 1 Kings xviii. 27. and\nchap. xxii. 15. And Job uses the same figurative way of speaking, when\nhe reproves the bitter invectives, and false reasonings of his friends;\n_No doubt but ye are the people, and wisdom shall die with you_, Job\nxii. 2. And Solomon uses the same way of address, when he says,\n_Rejoice, O young man, in thy youth, and let thy heart cheer thee in the\ndays of youth, and walk in the ways of thy heart, and in the sight of\nthine eyes: But know thou, that for all these things God bring thee into\nJudgment_, Eccl. xi. 9. And, the man that trusts in his own\nrighteousness for justification, is also exposed in the same way,\n\u2018Behold, all ye that kindle a fire, that compass yourselves about with\nsparks; walk in the light of your fire, and in the sparks that ye have\nkindled: This shall ye have of mine hand, ye shall lie down in sorrow,\u2019\nIsa. l. 11. And when our Saviour says to his disciples, having found\nthem asleep, in Matt. xxvi. 45, 46. \u2018Sleep on now, and take your rest;\nbehold the hour is at hand, and the Son of man is betrayed into the\nhands of sinners,\u2019 it is plain from the following words, that he uses\nthis figurative way of speaking; for he immediately adds, without an\nirony, _Rise, let us be going_.\n\nThis, some think to be the method of speaking which our Saviour makes\nuse of, when he reproves his disciples for that fond conceit that they\nhad, that his kingdom was of this world; and contending sometimes among\nthemselves, who should be greatest therein: Upon which occasion he bids\nthem make provision for war; and take care to secure those two things\nthat are necessary thereunto, money and arms: Thus he says, in Luke\nxxii. 36. \u2018He that hath a purse, let him take it; and he that hath no\nsword, let him sell his garment, and buy one;\u2019 they did not, indeed,\nimmediately perceive that he spake in an ironical way; and therefore\nreplied, in ver. 38. _Lord, behold here are two swords_: Upon which he\nsays, still carrying on the irony, _It is enough_. So that, whether they\nunderstood his meaning or no, it seems to be this; if you are disposed\nto contend who shall be greatest, as though my kingdom were of a\ntemporal nature, and to be erected and maintained by force of arms, do\nyou think you have sufficient treasure to hire forces to join with you,\nor buy arms for that purpose? or, do you imagine that you have courage\nenough to attack the Roman empire, and gain it by force? You say, you\nhave two swords, can you suppose that these are enough? what a\nludicrious and indifferent figure would you make, if you expected to\ncome off conquerors by this means? No, they that take the sword shall\nperish with the sword; for my kingdom is not of this world: So that all\nthe advantages and honours that you are to expect therein, are of a\nspiritual nature. This seems rather to be the meaning of this scripture,\nthan that which the Papists generally acquiesce in, namely, that by the\n_two_ swords, are meant the civil and ecclesiastical; both which, as\nthey pretend, are put into the Pope\u2019s hands.\n\n9thly, The scripture often makes use of a figurative way of speaking,\ngenerally called an _hendyadis_, whereby one complex idea, is expressed\nby two words, which is very common in the Hebrew language. Thus in Jer.\nxxix. 11. when God promises his people, that he would _give_ them _an\nexpected end_, intending hereby their deliverance from the Babylonish\ncaptivity; the words, if literally translated, ought to be rendered, as\nit is observed in the margin, _an end and expectation_; whereas, our\ntranslators were apprized that there is such a figurative way of\nspeaking contained in them, and therefore they render them, _an expected\nend_: And this figure is sometimes used in the New Testament; as when\nour Saviour tells his disciples, in Luke xxi. 15. _I will give you a\nmouth and wisdom_; that is, I will give you ability to express\nyourselves with so much wisdom, _that all your adversaries shall not be\nable to gain-say_ it. And some think, that there is the same way of\nspeaking used in John iii. 5. \u2018Except a man be born of water, and of the\nSpirit, he cannot enter into the kingdom of God;\u2019 that is, except a man\nbe born of the Holy Spirit, or regenerated, which is signified by being\nborn of water, he cannot, &c.\n\n_10thly_, Nothing is more common than for the Holy Ghost, in scripture\nto make use of metaphors, which are a very elegant way of representing\nthings, by comparing them with, and illustrating them by others, and\nborrowing such modes of speaking from them, as may add a very\nconsiderable beauty to them. Thus repentance and godly sorrow, together\nwith the blessed privileges which shall hereafter attend them, are\ncompared to sowing and reaping, in Psal. cxxvi. 5, 6. \u2018They that sow in\ntears, shall reap in joy. He that goeth forth and weepeth, bearing\nprecious seed, shall doubtless come again with rejoicing, bringing his\nsheaves with him.\u2019 And the prophet sets forth the labour and pains which\nIsrael had taken in sin; and exhorts them, by a metaphor taken from\nhusbandry, to be as industrious in pursuing what would turn to a better\naccount, in Hos. x. 12, 13. where he speaks of their having _plowed\nwickedness, and reaped iniquity_; and advises them to _sow to themselves\nin righteousness, and reap in mercy_; which, as he farther adds, they\nshould do by _seeking the Lord_; and _it is time_, says he, _to seek_\nhim, _till he come and rain righteousness upon you_; which is necessary\nto a plenteous harvest of blessings, which you may hope for in so doing.\nAnd, in chap. vii. 4. he reproves their adulteries by a metaphor, taken\nfrom _an oven heated by the baker_; and their hypocrisy by another,\ntaken from _a cake not turned_, ver. 8. and their being weakened, and\nalmost ruined hereby, he compares to the _gray hairs_ of those who are\nbowed down under the infirmities of age, ver. 9. and for their cowardice\nand seeking help from other nations, and not from God, he calls them _a\nsilly dove without an heart_, ver. 11.\n\nAnd we may observe, that there is oftentimes a chain of metaphors in the\nsame paragraph. Of this kind is that elegant description of old age,\nsickness, and death, which Solomon gives, in exhorting persons to\n_remember their Creator in the days of their youth_, Eccl. xii. 1-6.\n_while the sun, or the light, or the moon, or the stars be not\ndarkened_; by which, it is probable, he intends the impairing the\nintellect, the loss of those sprightly parts which once they had, or, of\nthe memory and judgment; upon which account men are sometimes said to,\nout-live themselves. And he speaks of _the keepers of the house\ntrembling_; that is, the hands and arms, designed for the defence of the\nbody, being seized with paralytic disorders; _the strong men bowing\nthemselves_; that is, those parts which are designed to support the body\nbeing weakened, and needing a staff to bear up themselves; _the grinders\nceasing because they are few_, signifies the loss of teeth; _and they\nthat look out of the windows being darkened_, a decay of sight; their\n_rising up at the voice of the bird_, implies their loss of one of the\nmain props of nature, to wit, sleep; so that they may rise early in the\nmorning, when the birds begin to sing, because their beds will not\nafford them rest: _And the daughters of music being brought low_,\ndenotes a decay of the voice and hearing, and being not affected with\nthose sounds which were once most delightful to them. _The almond-tree\nflourishing_, plainly signifies the hoary head; _the grashopper_ being\n_a burden_, is either a proverbial speech, importing a want of courage,\nstrength, and resolution to bear the smallest pressures; or, as others\nunderstand it, their stooping, when bowed down with old age. _The silver\ncord loosed_, or, _the golden bowl broken at the fountain, or the wheel\nbroken at the cistern_, signifies a decay of the animal spirits, a\nlaxation of the nerves, the irregular circulation of the blood, or the\nuniversal stoppage thereof; and then the frame of nature is broken, and\nman _returns to the dust_[45].\n\nIn the New Testament there are several metaphors used; some of which are\ntaken from the Isthmian and Olympic games, practised by the Greeks and\nRomans. Thus the apostle Paul compares the Christian life to _a race_ in\nwhich _many run_; but they do not all _receive the prize_, 1 Cor. ix.\n24. And, in ver. 25. he alludes to another exercise, to wit, wrestling;\nand recommends temperance as what was practised by them, as a means for\ntheir obtaining the crown. And, ver. 26. he uses a metaphor, taken from\nanother of the games, to wit, fighting, in hope of victory; by which he\nillustrates his zeal in the discharge of his ministry. And in Heb. xii.\n1. he speaks of the Christian _race_, and the necessity of _laying aside\nevery weight_, to wit, allowed sins, which would retard our course, or\nhinder us in the way to heaven. And in Phil. iii. 13, 14. he speaks of\nhimself both as a minister and a Christian, as \u2018forgetting those things\nwhich are behind, and reaching forth unto those things which are\nbefore,\u2019 and, \u2018pressing towards the mark, for the prize of the high\ncalling of God in Christ Jesus;\u2019 where he plainly alludes to the\npurpose, industry, and earnestness of those who run in a race. And, in\nEph. vi. 11-16. he speaks of the difficulties, temptations, and\nopposition that believers are exposed to, in the Christian life; and\nadvises them, to _put on the whole armour of God_; and so carries on the\nmetaphor or allegory, by alluding to the various pieces of armour, which\nsoldiers make use of when engaged in battle, to illustrate the methods\nwe ought to take, that we may come off conquerors at last.\n\n(6.) It will be very useful, in order to our understanding scripture,\nfor us to know some things, relating to the different forms of civil\ngovernment, and the various changes made therein, among the Jews, and\nother nations, with whom they were conversant. At first we find, that\ndistinct families had the administration of civil affairs committed unto\nthem, and the heads thereof were, as it were, the chief magistrates, who\nhad the exercise of civil power, in some instances; especially if it did\nnot interfere with that of the country wherein they lived. Some think,\nindeed, that it extended to the punishing capital crimes with death; and\nthat Judah, who was the head of a branch of Jacob\u2019s family, when he\npasses this sentence concerning Tamar, in Gen. xxxviii. 24. _Bring her\nforth, and let her be burnt_, does it as a civil magistrate: But, if it\nbe not deemed a rash and unjustifiable expression in him, when he says,\n_Let her be brought forth, and burnt_, we must suppose the meaning to\nbe, let her first be confined till she is delivered of her child, and\nthen tried by the civil magistrate, the consequence whereof will be, her\nbeing burnt, when found guilty of the adultery that was charged upon\nher. So that it does not appear that the heads of families, when\nsojourning in other countries, had a power distinct from that of the\ngovernment under which they lived, to punish offenders with death;\nthough, I think, it is beyond dispute, that they had a government in\ntheir own families, that extended, in many respects, to civil affairs,\nas well as obliged them to observe those religious duties which God\nrequired of them.\n\nIt may be farther observed, that this government extended so far, as\nthat the Patriarchs, or heads of families, had, sometimes, a power of\nmaking war, or entering into confederacies with neighbouring princes,\nfor their own safety, or recovering their rights when invaded. Thus when\nLot and the Sodomites, were taken prisoners by the four kings that came\nup against them, we read, in Gen. xiv. 13, 14. that Abraham called in\nthe assistance of some of his neighbours, with whom he was in\nconfederacy, and _armed his trained servants, three hundred and\neighteen, born in his house_, and rescued him, and the men of Sodom from\nthe hands of those that had taken them prisoners.\n\nWe have little more light as to this matter, so long as the government\ncontinued domestic, and the church in the condition of sojourners: But,\nwhen they were increased to a great nation, their civil, as well as\nreligious government, was settled, by divine direction, under the hand\nof Moses, in the wilderness. The first form thereof, was a theocracy, in\nwhich God gave them laws in an immediate way; condescended to satisfy\nthem, as to some things, which they enquired of him about; gave them\nparticular intimations how they should manage their affairs of war and\npeace; and appeared for them in giving them victory over their enemies,\nin a very extraordinary, and sometimes, miraculous way. But, besides\nthis great honour that God put on them, he established a form of\ngovernment among them, in which they were divided into _thousands_,\n_hundreds_, _fifties_, and _tens_, Exod. xviii. 31. Deut. i. 15. each of\nwhich divisions had their respective captain or governor; who are,\nsometimes, styled the _nobles of the children of Israel_, Exod. xxiv.\n11. And these governors were generally heads of considerable families\namong them; which were also divided in the same way, into thousands,\nfifties, and tens, in proportion to the largeness thereof; thus Gideon,\nspeaking of his family, in Judges vi. 25. calls it, as the Hebrew word\nsignifies, his _thousand_. And, in the same manner, their armies were\ndivided, when engaged in war; thus when Jesse sent David with a present,\ninto the army, to his brethren, he bade him deliver it to the _captain\nover their thousand_, 1 Sam. xvii. 18. and chap. xviii. 13. And we read,\nthat Saul made David his _captain over a thousand_; which is the same\nwith what we, in our modern way of speaking, call a commanding officer\nover a regiment of soldiers. Again, when David\u2019s soldiers went out to\nwar against Absalom, it is said, _They came out by hundreds and by\nthousands_, 2 Sam. xviii. 4. each distinct company, or regiment, having\ntheir commanding officer.\n\nThus the government was settled as to civil and military affairs, in\nsuch a way, that the head of the respective division, had a power of\njudging in lesser matters. But since there were some affairs of the\ngreatest importance to be transacted in the form of their government, by\ndivine direction, God appointed seventy men of the children of Israel,\nto assist Moses in those matters, in which they had more immediately to\ndo with him; and accordingly he _gave them the Spirit_, Numb. xi. 16,\n17. that is, the extraordinary inspiration of the Spirit; whereby he\ncommunicated his mind and will to them. This was the first rise of the\nSanhedrim; and these had a power of judging in civil matters, throughout\nall the ages of the church till the Jews were made tributary to the\nRomans; and after that, this body of men were as vile and contemptible\nas they had before been honourable in the eyes of just and good men, as\nappears by their tumultuous and unprecedented behaviour in the trial of\nour Saviour, and the malicious prosecutions, set on foot by them,\nagainst the apostles, without any pretence or form of law.\n\nAfter the death of Joshua, and the elders that survived him, there was\nan alteration in the form of government, occasioned by the oppression\nwhich they were liable to from their enemies, who insulted, vexed, and\nsometimes plundered them of their substance. Then God raised up judges,\nwho first procured peace for them, by success in war; and afterwards\ngoverned them; though without the character or ensigns of royal dignity.\nAnd, this government not being successive, they were, on the death of\ntheir respective judges, brought into great confusion, every one doing\nthat which was right in his own eyes, till another judge was raised up,\nas some future emergency required it. Thus the posture of their affairs\ncontinued, as the apostle observes, _about the space of four hundred and\nfifty years_, Acts xiii. 20. and then it was altered, when, through\ntheir unsettled temper, they desired a king, in conformity to the custom\nof the nations round about them; which thing was displeasing to God:\nnevertheless, he granted them their request, 1 Sam. viii. 5-7. and so\nthe government became regal. And then followed a succession of kings,\nset over the whole nation, till the division between Judah and Israel;\nwhen they became two distinct kingdoms, and so continued, till their\nrespective captivity. These things being duly considered, will give\ngreat light to several things contained in scripture; especially as to\nwhat relates to the civil affairs of the church of God.\n\nAnd, for our farther understanding thereof, it will be necessary that we\ntake a view of the government of other nations, with whom they were\noften conversant. We read almost of as many kings in scripture, as there\nwere cities in several of those countries which lay round about them;\nthus, in Gen. xxxvi. we read of many dukes and kings, (whose power was\nmuch the same) who descended from Esau. These had very small dominions,\neach of them being, as it is probable, the chief governor of one city,\nor, at most, of a little tract of land round about it; and, indeed,\nbesides the Assyrian, and other monarchies, that were of a very large\nextent, and had none who stood in competition with them, under that\ncharacter, while they subsisted; all other kingdoms were very small;\ntherefore four kings were obliged to enter into a confederacy, to make\nwar with Sodom, and the four neighbouring cities, which a very\ninconsiderable army might, without much difficulty, have subdued, Gen.\nxiv. 1, _&c._ One of them, indeed, is called king of nations; not as\nthough he had large dominions, but because he was the chief governor of\na mixed people, from divers nations, who were settled together in one\ndistinct colony; and the king of Shinar, there spoken of, is not the\nking of Babylon, who was too potent a prince to have stood in need of\nothers to join with him in this expedition; but it was a petty king, who\nreigned in some city near Babylon, and was tributary to the Assyrian\nempire. These four kings, with all their forces, were so few in number,\nthat Abraham was not afraid to attack them; which he did with success.\n\nAgain, we read, that in Joshua\u2019s time, the kings in the land of Canaan,\nwhom he subdued, had, each of them, very small dominions, consisting of\nbut one capital city, with a few villages round about it. Thus we read\nof thirty one kings that reigned in that country, which was not so big\nas a fourth part of the kingdom of England, Josh. xii. And afterwards\nmost of these kingdoms were swallowed up by the Assyrian empire. Thus\nthe king of Assyria, as Rabshakeh boasts, had entirely conquered the\nkings of Hamath, Arphad, Gozan, and Haran, with several others, 2 Kings\nxix. 12, 13. these had very small dominions, and therefore were easily\nsubdued by forces so much superior to any that they could raise. Egypt,\nindeed, was more formidable; and therefore we often read in scripture of\nIsrael\u2019s having recourse to them for help, and are blamed for trusting\nin them more than God: And, in Arabia, there were some kings who had\nlarge dominions, as appears by the vast armies that they raised: Thus\n_Zerah the Ethiopian came forth against Asa, with a thousand thousand\nmen_, 2 Chron. xvi. 19. Nevertheless, the church of God was able to\nstand its ground; for, whether the neighbouring kings were many of them,\nconfederate against them, or the armies they raised, exceeding numerous,\nlike the sand on the sea shore; they had safety and protection, as well\nas success in war, from the care and blessing of providence; of which we\nhave an account in the history of scripture relating thereunto.\n\n(7.) It will be of some advantage, in order to our understanding the\nsense of scripture, for us to enquire into the meaning of those civil\nand religious offices and characters, by which several persons are\ndescribed, both in the Old and New Testament. Concerning the Priests and\nLevites, we have had occasion frequently to insist on their call and\noffice: Among the former of these, one is styled _high-priest_; who was\nnot only the chief minister in holy things under the Jewish\ndispensation; but presided over the other priests in all those things\nthat respected the temple-service. There was also another priest, who\nhad pre-eminence over his brethren, that was next to the high-priest in\noffice, who seems to be referred to, in 2 Kings xxv. 18. where we read\nof _Seriah, the chief priest, and Zephaniah the second priest_. This\noffice is not often mentioned in scripture, but is frequently spoken of\nby Jewish writers: They call him, who was employed therein, as the\nauthor of the Chaldee paraphrase does on that text, the Sagan: And, some\nthink, that this office was first instituted in Numb. iii. 32. in which\nEleazar, the son of Aaron the priest was to be _chief over the chief of\nthe Levites, and to have the oversight of them, that kept the charge of\nthe sanctuary_: And elsewhere, we read of Zadok and Abiathar, being, by\nway of eminency, _priests at the same time_, 2 Sam. xv. 35. by which, it\nis probable, we are to understand, as many expositors do, that one was\nthe _high priest_, the other the _Sagan_; who was to perform the office\nthat belonged to the high priest in all the branches thereof, if he\nshould happen to be incapacitated for it.\n\nBesides these, there were others who were styled _chief-priests_, as\nbeing the heads of their respective classes, and presided over them when\nthey came to Jerusalem, to minister in their courses. There was also the\npresident of the Sanhedrim, who is generally reckoned one of the chief\npriests. Moreover, when any one was by the arbitrary will of the\ngovernors, in the degenerate and declining state of the Jewish church,\ndeposed from the high-priesthood, barely to make way for another\nfavourite to enjoy that honour, he was, though divested of his office,\nnevertheless called chief priest. This will give light to several\nscriptures in the New Testament, in which we often read of many chief\npriests at the same time, See Luke iii. 2. Mark xiv. 53.\n\nAgain, as to the Levites, these were not only appointed to be the high\npriest\u2019s ministers in offering gifts and sacrifices in the temple; but\nmany of them were engaged in other offices; some in instructing the\npeople, in the respective cities where they dwelt, who were to resort to\nthem for that purpose, or in synagogues, erected for this branch of\npublic worship. Others were employed as judges in determining civil or\necclesiastical, matters.\n\nAgain, we often read, in scripture, of Scribes: These were of two sorts;\nsome were employed only in civil matters; and we sometimes read of one\nperson, in particular, who was appointed to be the king\u2019s scribe. Thus\nin David\u2019s reign, we read of Shemaiah the scribe, and in Hezekiah\u2019s of\nShebna, 1 Chron. xxiv. 6. 2 Kings xviii. 18. This seems to have been a\ncivil officer, not much unlike a secretary of state among us; and we\nseldom find mention made of more than one scribe at a time, except in\nSolomon\u2019s reign in which there were two, 1 Kings iv. 4.\n\nBut besides this, we often read of scribes who were engaged in other\nworks; thus it is generally supposed, that many of them were employed in\ntranscribing the whole, or some parts of scripture, for the use of those\nwho employed them therein, and gratified them for it; which was\nnecessary for the propagating religion in those ages, in which printing\nwas not known.\n\nThere were others who explained the law to the people. Thus Ezra is\nstyled, _a ready scribe in the law of Moses_, Ezra, vii. 6. This was an\nhonourable and useful employment, faithfully managed by him and many\nothers, in the best ages of the church. But, in our Saviour\u2019s time,\nthere were scribes who pretended to expound the law, and instruct the\npeople; but the doctrines they propagated, were very contrary to the\nmind of the Holy Ghost in Moses\u2019s writings; and their way of preaching\nwas very empty and unprofitable: Upon which occasion it is said, that\nour Lord _taught as one having authority, and not as the scribes_, Matt.\nvii. 29.\n\nMoreover, we sometimes read in the New-Testament, of Lawyers, against\nwhom our Saviour denounces woes, for opposing him and his gospel. This\nis supposed by some, to be only a different name given to the scribes;\ninasmuch as they practised the law in public courts of judicature, and\npleaded causes in the Sanhedrin, or taught in their schools or religious\nassemblies; both which the scribes did. And the evangelist Matthew,\nspeaking concerning a lawyer, who asked our Saviour a question, _Which\nis the great commandment_, chap. xxii. 35, 36. Mark mentioning the same\nthing, calls him _one of the scribes_, Mark xii. 28. So that the same\nthing, for substance, seems to be intended by both of them; or if there\nwas any difference between them, as others suppose there was, from what\nis said in Luke xi. 44, 45. that when our Saviour had been reproving the\nscribes and Pharisees, _One of the lawyers said unto him, thus saying\nthou reproachest us also_, where they speak as though they were distinct\nfrom them: yet it is evident from hence, that however they might be\ndistinguished from them, in other respects, they agreed with them as\nengaged in expounding the law, and herein are said to lade _men with\nheavy burdens and grievous to be born_; which they themselves would _not\ntouch with one of their fingers_.\n\nAs for those civil officers which we read of in the Old Testament before\nthe captivity, especially in David and Solomon\u2019s reign, they were either\nsuch as were set over the tribute, the principal of which was at the\nhead of the treasury, 1 Kings iv. 6. and others were employed under\nthem, to see that the taxes were duly levied and paid: These are called\nreceivers, Isa. xxxiii. 18. Others were employed in keeping and\nadjusting the public records, of which, one was the chief; who, by way\nof eminence, is called the recorder: And others were appointed to manage\nthe king\u2019s domestic affairs, of which, the chief was _set over the\nhousehold_, 2 Kings xviii. 18. Another is said to be _set over the\nhost_, 1 Kings iv. 4. who either had the chief command of the army, or\nelse was appointed to muster and determine who should go to war, or be\nexcused from it. And there is another officer we read of once in\nscripture, _viz._ he that _counted the towers_, Isa. xxxiii. 18. whose\nbusiness seems to have been to survey and keep the fortifications in\nrepair; but these not being so frequently mentioned in scripture as\nothers, we pass them over, and proceed more especially to consider some\ncharacters of persons we meet with in the New Testament.\n\nThere was one sort of officers who were concerned in exacting the public\nrevenues, after the Jews were made tributary to the Roman empire: These\nare called publicans; the chief of which were generally persons of great\nhonour and substance, who sometimes farmed a branch of the revenue, and\nthey were, for the most part, Romans of noble extract, of whom we have\nan account in Cicero[46], and other heathen writers; but there is no\nmention of them in scripture. This honourable post was never conferred\non the Jews; nevertheless, we read of Zaccheus, who is said to have been\none _of the chief among the publicans_, though a Jew, Luke xix. 2. the\nmeaning of which is, that he was the chief officer in a particular port,\nwho had other publicans under him; whose business was, constantly to\nattend at the ports, and take an account of the taxes that were to be\npaid there, by those of whom they were exacted. Of this latter sort was\nMatthew, who is called the publican, _i. e._ one of the lowest officers\nconcerned in the revenue, Matt. x. 3. compared with chap. ix. 9. These\nwere usually very profligate in their morals, and inclined to oppress\nthose of whom they received taxes, probably to gain advantage to\nthemselves; and were universally hated by the Jews.\n\nThere was another sort of men often mentioned in the New Testament, that\nmade the greatest pretensions to religion, but were most remote from it,\nand justly branded with the character of hypocrites, to wit, the\nPharisees, who made themselves popular by their external shew of piety.\nThere is not, indeed, the least hint of there being such a sect amongst\nthe Jews before the captivity; though, it is true, the prophet Isaiah,\nIsa. lxv. 5. speaks of a sort of people that much resembled them, which\nsaid, _Stand by thyself, come not near to me, for I am holier than\nthou_; from whence, it seems, that there were some of like principles in\nhis day; unless we suppose that this scripture had its accomplishment\nwhen the sect of the Pharisees appeared in the world in a following age;\nwhich was not long after the reign of Alexander the great[47], between\ntwo and three hundred years before our Saviour\u2019s time. They are\ngenerally described in scripture, as pretending to be more expert than\nall others in the knowledge of the law; but, in reality, making it void,\nby establishing those oral traditions, which were contrary to the true\nintent and meaning thereof, and, as setting up their own righteousness,\nand depending on the performance of some lesser duties of the law, as\nthat from whence they expected a right to eternal life. These were the\ngreatest enemies, in their conduct, as well as their doctrines, to\nChrist, and his gospel.\n\nThere was another sect that joined with the Pharisees, in persecuting\nand opposing our Saviour; though otherwise they did not, in the least,\naccord with one another; and these were the Sadducees, who appeared in\nthe world about the same time with the Pharisees: These were men\ngenerally reputed as profligate in their morals, and for that reason, as\nmuch hated by the common people, as the Pharisees were caressed by them.\nThey adhered to the Philosophy of Epicurus; and took occasion, from\nthence to deny the resurrection, angels, and spirits, as they are said\nto do in scripture, Acts xxiii. 8. It is true they did not desire to be\nthought irreligious, though they were really so; yet our Saviour\ndescribes them, as well as the Pharisees, as _hypocrites_, and\ninveterate enemies of the gospel.\n\nThere was another sort of people sometimes mentioned in the New\nTestament, _viz._ the Samaritans, who separated from the Jews, out of a\nprivate pique, and built a distinct temple on mount Gerizzim[48]; and\nfor this they were excommunicated by the Jews, and universally hated, so\nthat there was no intercourse between them, John iv. 9, especially in\nthose things in which one might be said to be obliged to the other:\nThese did very much corrupt the worship of God, so that Christ charges\nthem with _worshipping they knew not what_, ver. 12. and it is observed\nconcerning them, after the ten tribes were carried captive into Assyria,\nand they who were left in the land _feared not the Lord_, that he _sent\nlions amongst them_, 2 Kings xvii. 25. upon which occasion a priest was\ndismissed by the king of Assyria, under pretence of _instructing them in\nthe manner of the God of the land_; and he erected a strange medly of\nreligion, consisting partly of those corruptions therein, which had been\npractised by the Israelites for some ages past, and partly of the\nHeathen idolatry, which they brought from Assyria; upon which account it\nis said, _They feared the Lord, and served their own gods after the\nmanner of the nations whom they carried away from thence_, 2 Kings xvii.\n33.\n\nThere is another sort of men, mentioned in the New Testament, who are\ncalled Herodians: These seem to have been a political rather than a\nreligious sect. Some of the Fathers, indeed, think that they were so\ncalled because they complimented Herod with the character of the\nMessiah[49], who, as they supposed, would be a very flourishing prince,\nwho was to reign over them, according to the ancient prediction of the\npatriarch Jacob, after _the sceptre was departed from Judah_: But this\nseems to be a very improbable conjecture; for _Herod the Great_ was\ndead, before we read any thing of the Herodians in scripture: And the\nJews had an opinion, about this time, that the Messiah should never die,\nJohn xii. 34. Therefore, the most probable opinion is, that these\nHerodians were, in their first rise, the favourites and courtiers of\nHerod, and disposed to give into any alterations that he was inclined to\nmake in the religious or civil affairs of the Jews[50]. By what is said\nconcerning them in scripture, it is supposed, that they were, for thy\nmost part, Sadducees; for if we compare Matt. xvi. 6. with Mark viii.\n15. our Saviour warns his disciples upon the same occasion, to wit,\ntheir having _forgot to take bread_, to _beware of the leaven of the\nPharisees and of the Sadducees_; as the former evangelist expresses it,\nand _of the leaven of Herod_, viz. the Herodians, as it is in the\nlatter: Now, though these Herodians, or court-parasites, might take\ntheir first rise in the reign of Herod the Great; yet there was a party\nof men succeeded them, who held the same principles, and were disposed\nto compliment their governors with their civil and religious rights; but\nthey more especially distinguished themselves, by their propagating\nprinciples of loyalty among the people: And, whereas the Jews, under a\npretence that they were a free nation, were very unwilling to give\ntribute to Cesar, (though they would not venture their lives as Judas of\nGalilee, and some others had done, by refusing it;) these Herodians laid\nit down as an article of their faith, that they ought to pay tribute to\nCesar; and therefore, when they came with this question to our Saviour,\n_Is it lawful to give tribute to Cesar, or not?_ Matt. xxii. 17. he soon\ndiscovered their hypocrisy, and knew the design of that question as he\nmight easily do from their being Herodians. Thus concerning the various\ncharacters of persons mentioned in scripture, as subservient to our\nunderstanding thereof.\n\n(8.) After all these helps for the understanding the sense of scripture,\nthere is one more which is universally to be observed; namely, that no\nsense is to be given of any text, but what is agreeable to the analogy\nof faith, has a tendency to advance the divine perfections, stain the\npride of all flesh, in the sight of God, and, promote practical\ngodliness in all its branches.\n\n_1st_, Scripture must be explained agreeably to the analogy of faith. It\nis supposed that there is something we depend on, which we can prove to\nbe the faith of scripture, or demonstrably founded upon it: This we are\nbound to adhere to; otherwise we must be charged with scepticism, and\nconcluded not to know where to set our feet in matters of religion. Now,\nso far as our faith herein is founded on scripture, every sense we give\nof it must be agreeable thereunto; otherwise we do as it were suppose\nthat the word of God in one place destroys what, in another, it\nestablishes, which would be a great reflection on that which is the\nstandard and rule of our faith. I do not hereby intend, that our\nsentiments are to be a rule of faith to others, any farther than as they\nare evidently contained in, or deduced from scripture: Yet that which we\nbelieve, as thinking it to be the sense of scripture, is so far a rule\nto us, that, whatever sense we give of any other scripture, must be\nagreeable to it; or else, we must be content to acknowledge, that we are\nmistaken in some of those things which we called articles of faith, as\nfounded thereon.\n\n_2dly_, No sense given of scripture, must be contrary to the divine\nperfections: Thus, when human passions are ascribed to God, such as\ngrief, fear, desire, wrath, fury, indignation, _&c._ these are not to be\nexplained, as when the same passions are ascribed to men, in which sense\nthey argue weakness and imperfection. And when any phrase of scripture\nseems to represent him defective in power; as in Jer. xiv. 9. \u2018Why\nshouldst thou be as a man astonied, as a mighty man that cannot save?\u2019\nwe are to understand it as a charge that would be unjustly brought\nagainst God, if he did not appear in the behalf of his people, by those\nwho are disposed to reproach and find fault with the dispensations of\nhis providence: But, since we have taken occasion, in explaining many\nscriptures and doctrines founded upon them, to apply this rule; I shall\ncontent myself, at present, with the bare mentioning of it.\n\n_3dly_, We are to explain scripture in such a way, as that it may have a\ntendency to promote practical godliness in all its branches; which is\nthe main end and design thereof. Many instances might be given, in which\nthis rule is to be applied; as when we are said, in Rom. vii. 14. _not_\nto be _under the law, but under grace_; we are not to understand this as\nthough we were discharged from an obligation to yield obedience to\nwhatever God commands; but either, as denoting our being delivered from\nthe condemning sentence of the law; or, from the ceremonial law, to\nwhich the gospel-dispensation, which is a display of the grace of God,\nis always opposed. And when it is said in Eccl. vii. 16. \u2018Be not\nrighteous overmuch, neither make thyself overwise: Why shouldst thou\ndestroy thyself?\u2019 We are not to understand thereby, that there is any\ndanger of being too holy, or strict in the performance of religious\nduties; but as forbidding an hypocritical appearing to be more righteous\nthan we are, or entertaining a proud and vain-glorious conceit of our\nown righteousness, because we perform some duties of religion.\n\nAgain, there are other scriptures which are sometimes perverted, as\nthough they intimated, that prayer, or other religious duties, were not\nincumbent on wicked men; as when it is said, in Prov. xxi. 27. _The\nsacrifice of the wicked is an abomination to the Lord_: And, chap.\nxxviii. 9. that his prayer is so, or that he has nothing to do with\nthose duties; because it is said to such, in Psal. l. 16. _What hast\nthou to do to declare my statutes, or, that thou shouldst take my\ncovenant in thy mouth._ But these scriptures do not imply, that they are\nnot obliged to perform religious duties; but, that it is contrary to the\nholiness of God, and a great provocation to him when they regard not the\nframe of spirit with which they perform them, who draw nigh to him with\ntheir lips, when their heart is far from him, or lay claim to the\nblessings of the covenant of grace, while continuing in open hostility\nagainst him. To apply this rule fully, would be to go through the whole\nscripture, and to shew how all the great doctrines of religion which are\nfounded upon it, are conformed thereunto; But this we have endeavoured\nto do in all those instances in which we have had occasion to give the\nsense thereof; and therefore shall content ourselves with this brief\nspecimen, and leave it to every one to improve upon it in his daily\nmeditations, in enquiring into the sense of scripture, in order to his\nbeing farther established in that religion which is founded thereon.\n\nFootnote 32:\n\n  _Many instances of this might be produced, viz. Gen. iii. 15. instead\n  of, it shall bruise thy head, they render it she; by which they\n  understand the Virgin Mary, shall bruise thy head, that is, the\n  serpent\u2019s. And, Gen. xlviii. 16. instead of, my name shall be named on\n  them, which are the words of Jacob, concerning Joseph\u2019s sons; it is\n  rendered, my name shall be invoked, or called upon by them; which\n  favours the doctrine of invocation of saints. And, in Psal. xcix. 5.\n  instead of exalt the Lord thy God, and worship at his holy hill, they\n  read, worship his footstool; which gives countenance to their error of\n  paying divine adoration to places or things. And, in Heb. xi. 21.\n  instead of, Jacob worshipped leaning on the top of his staff, they\n  render it, he worshipped the top of his staff. And, in Heb. xiii. 16.\n  instead of, with such sacrifices God is well pleased, they render it,\n  with such sacrifices God is merited; which they make use of to\n  establish the merit of good works._\n\nFootnote 33:\n\n  _There is indeed, one verse in Jeremiah, chap. x. 11. that is written\n  in Chaldee; which, it is probable, they did not, at that time, well\n  understand; but the prophet, by this, intimates to them, that they\n  should be carried into a country where that language should be used;\n  and therefore the Holy Ghost furnishes them with a message, that they\n  were to deliver to the Chaldeans, from the Lord, in their own\n  language. The gods, that have not made the heavens and the earth, even\n  they shall perish from the earth, and from these heavens._\n\nFootnote 34:\n\n  _See Vol. I. Quest. IV. p. 69, & seq._\n\nFootnote 35:\n\n  _See Quest. CLIX, CLX._\n\nFootnote 36:\n\n  \u0398\u03b5\u03bf\u1fe6 \u03ba\u03b1\u03b9 \u1f10\u03c3\u03bc\u03b5\u03bd \u03c3\u03c5\u03bd\u03b5\u03c1\u03b3\u03bf.\n\nFootnote 37:\n\n  Vide T. Williams on the Song of Solomon.\n\nFootnote 38:\n\n  Vide Table of the Order of the Prophecies. Vol. I. p. 55.\n\nFootnote 39:\n\n  _The word is \u05e9\u05dc\u05d5, which being neither a root to any other word, nor\n  derived from any other root, by which the sense of Hebrew words is\n  generally known, nor found any where in scripture, excepting in those\n  two or three places which refer to this particular dispensation of\n  providence; it is an hard matter to determine the sense of it, without\n  comparing these two scriptures together.\u2014It occurs Numb. xi. 31, 32.\n  Exod. xvi. 13. Psa. cv. 40._\n\nFootnote 40:\n\n  _See the epistle to the Hebrews, chap. v. to the x. inclusive, and 2\n  Cor. x. 1-6._\n\nFootnote 41:\n\n  _See Vol. I. p. 78._\n\nFootnote 42:\n\n  _See Lightfoot\u2019s Harmony of the Four Evangelists. And his Harmony of\n  the New Testament, Vol. I. p. 268._\n\nFootnote 43:\n\n  _This is called Synecdoche._\n\nFootnote 44:\n\n  _This is called a Metonymy._\n\nFootnote 45:\n\n  _See more of this in an ingenious discourse on this subject by Smith\n  in Solomon\u2019s portraiture of old age._\n\nFootnote 46:\n\n  _Vid. Cic. in Orat. pro Planc. florem equitum Romanorum ornamentum\n  civitatis, firmamentum reipublic\u00e6 publicanorum ordine contineri. And\n  in his oration, ad Quintum Fratrem, he has many things concerning the\n  dignity of the publicans, and their advantage to the commonwealth:\n  accordingly he says, Si publicanis adversemur ordinem do nobis optime\n  meritum, & per nos cum republica conjunctum, & a nobis, & a republica\n  disjungimus. And, in his familiar epistles, Lib. xix. Epist. x. he\n  calls them, Ordinem sibi semper commendatissimum; & ad Atticum, Lib.\n  vii. Epist. vii. he says, C\u00e6sari amicissimos fuisse publicanos._\n\nFootnote 47:\n\n  _See Joseph. Antiquit. Lib. xiii. Cap. ix. And we have an account of\n  their pride and insolence in the same author, chap. xviii. and of the\n  great disturbance that they made in civil governments, if chief\n  magistrates did not please them._\n\nFootnote 48:\n\n  _See Joseph. Antiquit. Lib. xi. Cap. viii._\n\nFootnote 49:\n\n  _See Tertull. in pr\u00e6scrip. adv. H\u00e6r. Cap. xlv. and Epiphanius, in H\u00e6r.\n  Cap. xx._\n\nFootnote 50:\n\n  _That Herod was disposed to make alterations in the Jews religion, by\n  adding to it a mixture of several rites and ceremonies, taken from the\n  Heathen, is affirmed by some. See Cun\u00e6us de Rep. H\u0153b. Lib. i Cap. xvi.\n  who quotes Josephus as saying, that he altered the ancient laws of\n  their country._\n\n\n\n\n                      Quest. CLVIII., CLIX., CLX.\n\n\n    QUEST. CLVIII. _By whom is the word of God to be preached?_\n\n    ANSW. The word of God is to be preached only by such as are\n    sufficiently gifted, and also duly approved and called to that\n    office.\n\n    QUEST. CLIX. _How is the word of God to be preached by those that\n    are called thereto?_\n\n    ANSW. They that are called to labour in the ministry of the word,\n    are to preach sound doctrine, diligently; in season, and out of\n    season; plainly, not in the enticing words of man\u2019s wisdom, but in\n    demonstration of the spirit, and power, faithfully, making known the\n    whole council of God; wisely, applying themselves to the necessities\n    and capacities of the hearers; zealously, with fervent love to God,\n    and the souls of his people; sincerely, aiming at his glory, and\n    their conversion, edification, and salvation.\n\n    QUEST. CLX. _What is required of those that hear the word preached?_\n\n    ANSW. It is required of those that hear the word preached, that they\n    attend upon it with diligence, preparation, and prayer, examine what\n    they hear, by the scripture, receive the truth with faith, love,\n    meekness, and readiness of mind, as the word of God; meditate, and\n    confer of it; hide it in their heart, and bring forth the fruit of\n    it in their lives.\n\nHaving considered, what method we are to take, in our private station,\nor capacity, to understand the word of God; we have great reason to be\nthankful, that he has ordained that it should be publicly preached, or\nexplained, as a farther means conducive to this end. And accordingly we\nare led, in these answers, to shew, who they are that God has called to\nthis work; and how such ought to perform it; and with what frame of\nspirit we ought to attend on it.\n\nI. The persons by whom the word of God is to be preached; and these are\nonly such, whom he has qualified with gifts sufficient for it; and they\nought also to be duly approved of, when called hereunto, by those among\nwhom the providence of God directs them to exercise their ministry.\n\n1. Concerning the qualifications which are necessary, in those that are\nemployed in preaching the gospel. Here it is to be observed in general,\nthat they must be sufficiently gifted for it; which is so evident, that\nit would be unreasonable for any one to deny it, since no one is to\nattempt any thing that he is not able to perform; especially if it be a\nwork of the highest importance, and the unskilful managing thereof may\nhave a tendency to do prejudice to, rather than advance the interest of\nChrist. It would be a reflection on the wisdom of a master, to employ\nhis servant in a work that he has no capacity for, or entrust him with\nan affair that is like to miscarry in his hands. In like manner, we are\nnot to suppose that God calls any to preach the gospel, but those whom\nhe has, in some measure, furnished for it; though, it is true, the best\nmay say, as the apostle does, _We are not sufficient of ourselves, to\nthink any thing as of ourselves; but our sufficiency is of God_: Yet he\nadds, that they who are employed by him in this work, are made _able\nministers of the New-Testament_, 2 Cor. iii. 5, 6. It is, indeed, a\ndifficult matter to determine who are sufficiently gifted for it; the\nwork being so great and our natural and acquired endowments very small,\nif compared with it. But that we may briefly consider this matter, it\nmay be observed,\n\n(1.) That some qualifications are moral, without which, they who preach\nthe gospel, would be a reproach to it. These respect, more especially,\nthe conversation of those who are engaged in this work, which ought to\nbe blameless and exemplary; not only inoffensive, but such as they, whom\nthey are called to instruct, may safely copy after. Thus the apostle\nmakes a solemn appeal, when he says, _Ye are witnesses, and God also,\nhow holily, and justly, and unblameably we behaved ourselves among you\nthat believe_, 1 Thess. ii. 10. And he advises the Corinthians to be\n_followers of him_, 1 Cor. iv. 16. and commends the church elsewhere,\nfor conforming themselves to his example, so far as it was agreeable to\nthat of our Saviour, 1 Thess. i. 6. in which respect alone the best of\nmen are to be followed, 1 Cor. xi. 1. Now this supposes that they have\nthat which we call the moral qualifications, necessary to the work of\nthe ministry, without which, a person will do more hurt, by his example,\nthan he can do good by his doctrine; inasmuch as he will lay a\nstumbling-block in the way of Christians, who would be ready to say, as\nthe apostle does to some of those who were teachers among the Jews;\n_Thou which teachest another, teachest thou not thyself?_ Rom. ii. 21.\nor, dost thou live in the practice of those crimes, which thou\ncondemnest in others, and exhortest them to avoid? This qualification\ntherefore, must be supposed to be necessary; and, indeed, an\nexperimental knowledge of divine truths, will greatly furnish them to\ncommunicate the same to others, and spirit them, with zeal, in using\ntheir utmost endeavours, that they may be made partakers of the same\nexperiences which they themselves, have been favoured with.\nNevertheless, we are not to suppose that this alone will warrant a\nperson\u2019s engaging in the work of the ministry; for then every one who\nhas experienced the grace of God, might attempt it, how unable soever he\nbe to manage it to the glory of God, and the edification of the church.\nTherefore,\n\n(2.) There are other qualifications more directly subservient hereunto.\nThese the apostle speaks of, when he describes a gospel-minister as one\nwho is _apt to teach_, 1 Tim. iii. 2. and able _rightly to divide the\nword of truth_, 2 Tim. ii. 15. and, by _sound doctrine_, to exhort and\n_convince gainsayers_, Tit. i. 9. They who take upon them to explain\nscripture, and apply it to the consciences of men, ought, certainly,\nwith great diligence and hard study, to use their utmost endeavours to\nunderstand it. And to this we may add, that they ought to be able to\nreason, or infer just consequences from it; whereby they may appear to\nbe well versed in those great doctrines, on which our faith and religion\nis founded. This, indeed, must be confessed to be a work of difficulty;\nand, they who think themselves best furnished in this respect, will have\nreason to conclude, as the apostle says, that they _know but in part,\nand prophesy in part_, 1 Cor. xiii. 9.\n\nTo this we may add, that there are various parts of learning, that may\nbe reckoned, in some respects, ornamental, which would tend to secure\nhim that preaches the gospel from contempt; and others, that are more\nimmediately subservient to our understanding scripture, namely, a being\nwell acquainted with those languages, in which the Old and New Testament\nwere written, and able to make critical remarks on the style and mode of\nexpression used in each of them, and a being conversant in the writings\nof those, whether in our own or other languages, who have clearly and\njudiciously explained the doctrines of the gospel, or led us into the\nknowledge of those things that have a tendency to illustrate them. And,\ninasmuch as preaching contains in it an address to the judgments and\nconsciences of men, I cannot but reckon it a qualification necessary in\norder hereunto, that all those parts of learning that have a tendency to\nenlarge the reasoning faculties, or help us to see the connexion or\ndependence of one thing upon another, should be attended to, that we may\nhereby be fitted to convey our ideas with judgment and method. These\nqualifications are to be acquired. We pass by those that are natural, to\nwit, a sufficient degree of parts, and such an elocution as is necessary\nfor those who are to speak to the edification of an audience, without\nwhich all other endeavours to furnish themselves for this work, will be\nto very little purpose.\n\n2. They, by whom the word of God is to be preached, are to be duly\napproved and called to that office. A person may think himself qualified\nfor it without sufficient ground; therefore this matter ought to be\nsubmitted to the judgment of others, by whose approbation he is to\nengage in this work. The first thing that is to be enquired into, is;\nwhether he is called to it by God, not only by his providence, which\nopens a door for his preaching the gospel, but by the success which he\nis pleased to grant to his endeavours, in order to his being duly\nqualified for it? Notwithstanding, since persons may be mistaken, and\nthink they have a divine call hereunto, when they have not; it is\nnecessary that they should be approved by those who are sufficient\njudges of this matter, that they may not be exposed to temptation, so as\nto engage in a work which they are not deemed sufficient for. Not that\nit is in the power of ministers, or churches, especially according to\nthe present situation of things, to hinder an unqualified person who has\ntoo high thoughts of his own abilities, from preaching to a number of\npeople that is disposed to hear him; yet no one is bound or ought, in\nprudence, or faithfulness to God or man, to own any to be a minister,\nwhose gifts do not render him fit to be approved; nor, on the other\nhand, can any judgment be passed on this matter, without sufficient\nacquaintance or conversation with him, that thereby it may be known\nwhether he be a workman that needeth not to be ashamed, and able rightly\nto divide the word of truth.\n\nHere, I think, there is some difference between the approbation that\nought to be passed on those who first engage in the work of preaching,\nand the call to the pastoral office; the latter supposes the former; and\ntherefore a person ought first to be approved of, as fit to preach the\ngospel, in the opinion of those who are allowed to be competent judges\nhereof, which is necessary to his entrance on that work with reputation\nand acceptance; without which, he is to stand and fall to his own\nmaster, and acquiesce in the approbation of those who are willing to sit\nunder his ministry; while others are not bound (as being destitute of\nsufficient evidence) to conclude him furnished for, or called to it.\n\nAs to the call to the pastoral office; though no one has a right to\nimpose pastors on churches; yet it is the indispensible duty of every\nchurch not barely to enquire; whether the person, whom they have a\ndesire to call to that office, be such an one as is approved by the\ngreater number of them; but, whether the step they are taking herein, is\nsuch as has a tendency to secure their reputation as a church of Christ,\nwithout exposing them to the just blame and censure of others, who are\nin the same faith and order with themselves? that they may do nothing\nthat is in the least offensive, or that has a tendency to weaken the\ninterest of Christ in his churches. It is true, no one can put a stop to\ntheir proceeding, if they are resolved to set over them one that is not\nonly scandalous in his conversation, but inclined to preach what is\nsubversive of the fundamental articles of our faith; yet they cannot\nhereby act as a church that has obtained mercy from God to be faithful,\nor engage in this important work with judgment. It is therefore\nexpedient, that churches should set over them ministers approved by\nothers as sound in the faith, as well as reckoned, by themselves, able\nto preach to their edification; and, in order hereunto, it is expedient\nthat some ministers, and members of other churches, should be present at\ntheir investiture in that office, to which they have called them, not\nbarely as being witnesses of their faith and order, in common with the\nwhole assembly, but as testifying hereby their approbation of their\nproceedings, and giving ground to the world to conclude, that that\nperson, whom they have called, is owned by others, as well as\nthemselves.\n\nAnd, in order thereunto, it is necessary that ministers, who are to join\nin begging the blessing of God on their proceedings, and giving a word\nof exhortation to them, should be satisfied concerning the fitness of\nhim whom the church has called to that office; which is supposed by\ntheir being present, and bearing their respective parts therein. This, I\nthink, is intended by that expression of the apostle, in which he\nadvises Timothy, _to lay hands suddenly on no man; nor to be partaker of\nother men\u2019s sins; but to keep himself pure_, 1 Tim. v. 22. that is,\nwithout guilt, as being active in approving those that he ought not to\napprove of. I do not, by this, take the power out of the hands of the\nchurch, of setting a pastor over themselves; but only hereby argue the\nexpediency of their consulting the honour of the gospel herein, and\nacting so, as that they may have the approbation of other churches in\nthat solemnity.\n\nII. We are now to consider how the word of God is to be preached by\nthose who are qualified, approved, and called thereunto; and that, both\nas to doctrines to be insisted on, and the manner in which they are to\nbe delivered.\n\n1. What they are to preach, ought to be sound doctrine, and that not\nbarely what is deemed to be so by him that preaches it; since there is\nscarce any one but thinks himself sound in the faith, how remote soever\nhis sentiments may be from the true intent and meaning of the word of\nGod. But hereby we understand those doctrines which are so called by the\napostle, Tit. i. 9. such as are agreeable to that _form of sound words_\nwhich is transmitted to us by divine inspiration, 2 Tim. i. 13. _the\ndoctrine which is according to godliness_, 1 Tim. vi. 3. as having a\ntendency to recommend and promote it. This is styled elsewhere, _The\nfaith once delivered to the saints_; which is not only to be preached,\nbut _earnestly contended for_, Jude, ver. 3. These are such doctrines as\nhave a tendency to advance the glory of God, and do good to the souls of\nmen, that are relished and savoured by sincere Christians, who know the\ntruth, as it is in Jesus; and are _nourished up_, as the apostle says,\n_in the words of faith and of good doctrine_, 1 Tim. iv. 6. This, as it\nhas a peculiar reference to the gospel, and the way of salvation\ncontained therein, is called _preaching Christ_, Col. i. 18. or a\n_determining to know nothing_; that is, to appear to know, or to\ndiscover nothing, _save Jesus Christ and him crucified_, 1 Cor. ii. 2.\nor deliver nothing but what tends to set forth the person and offices of\nChrist, either directly, or in its remote tendency thereunto. Our\nSaviour advises the church, to _take heed what they hear_, Mark iv. 24.\nas signifying, that we are to receive no doctrines but what are\nagreeable to the gospel. And this is a sufficient intimation that such\nonly are to be preached, the contrary to which method of preaching, the\napostle calls _perverting the gospel of Christ_; and adds, that _though\nwe, or an angel from heaven, preach any other gospel than that which we\nhave preached, let him be accursed_, Gal. i. 7, 8. These are the only\ndoctrines that God will own, because they tend to set forth his\nperfections, as they were at first communicated by him for that end.\n\n2. We are now to consider the manner in which these doctrines are to be\npreached. This is laid down in several heads,\n\n(1.) Diligently and constantly, in season and out of season, considering\nthis work as the main business of life, that which a minister is to\n_give himself wholly to_, 1 Tim. iv. 15. and all his studies are to be\nsubservient to this end. He is to rejoice in all opportunities, in which\nhe may lead those whom he is called to minister to, in the way to\nheaven, and be willing to lay out his strength, and those abilities\nwhich God has given him, to his glory. Thus the apostle says, _I would\nvery gladly spend, and be spent for you_, 2 Cor. xii. 14. This argues,\nthat the word is not barely to be preached occasionally, as though it\nwere to be hid from the world, or only imparted, when the leisure or\ninclination of those who are called thereto, will admit of it. The\ncharacter which the apostle gives of gospel-ministers, is, that they\n_watch for the souls of those to whom they minister_; that is, they wait\nfor the best and fittest seasons to inculcate divine truths to them.\nThis is particularly expressed _by preaching the word_, and _being\ninstant in season, and out of season, reproving, rebuking, and exhorting\nwith all long-suffering and doctrine_, 2 Tim. iv. 2. which implies, that\nit ought to be preached, not only on that day, which God has sanctified\nfor public worship, of which preaching is a part; but on all occasions,\nwhen they are apprehensive that the people are desirous to receive and\nhear it.\n\n(2.) It is to be preached plainly. Thus the apostle says, _We use great\nplainness of speech_, 2 Cor. iii. 12. This method of preaching is\ninconsistent with the using unintelligible expressions: which neither\nthey nor their hearers well understand. The style ought to be familiar,\nand adapted to the meanest capacities; which may be done without\nexposing it to contempt. And it is particularly observed, that it ought\nnot to be, _in the enticing words of man\u2019s wisdom, but in demonstration\nof the Spirit and of power_; as the apostle says concerning his method\nof preaching, 1 Cor. ii. 14. The great design hereof, is, not to please\nthe ear with well turned periods, or rhetorical expressions, or an\naffectation of shewing skill in human learning, in those instances in\nwhich it is not directly adapted to edification, or rendered subservient\nto the explaining of scripture. A demonstrative way of preaching, is\nnot, indeed, opposed to this plainness that is here intended but it is\nthe _demonstration of the Spirit_; which, though it differs from that\nwhich the apostles were favoured with (who were led into the doctrines\nthey preached, by immediate inspiration;) yet we are to endeavour to\nprove, by strength of argument, that what we deliver is agreeable to the\nmind and will of God therein; and yet to do this with that plainness of\naddress, as those who desire to awaken the consciences of men, and give\nthem the fullest conviction, proving from the scripture, that what we\nsay is true. This account the apostle gives of his ministry, 2 Cor. iv.\n2. as what was most adapted to answer the valuable ends thereof.\n\n(3.) The word of God is to be preached faithfully; which supposes that\nthey who are called to this work, have the souls of those whom they\npreach to, committed to their care; so that, if they perish for want of\ndue instruction, they are, for this neglect, found guilty before God.\nThus God says to the prophet, _Son of man, I have made thee a watchman\nto the house Israel_, Ezek. iii. 17, &c. and therefore he was to _give\nthem warning_, which, if he did, he _delivered his_ own _soul_; but if\nnot, God intimates to him that _their blood should be required at his\nhand_. This supposes that they are accountable to God for the doctrines\nthey deliver; for which reason the apostle speaks of them, as _stewards\nof the mysteries of God_, of whom it was _required that_ they should _be\nfound faithful_, 1 Cor. iv. 1, 2. and, as a particular instance thereof,\nhe makes a solemn appeal to the elders of the church of Ephesus, that he\nhad _kept back nothing that was profitable unto them_, nor _shunned to\ndeclare all the counsel of God_, Acts xx. 27. This faithfulness in the\nexercise of the ministry, is opposed to their having respect of persons\nfrom some obligation which they are laid under to them, or the prospect\nof some advantage that they expect from them, which makes them sparing\nin reproving those who are blame-worthy, for fear of giving offence, or\nlosing their friendship. It is also opposed to preaching those doctrines\nwhich are suited to the humours and corruptions of men, and neglecting\nto insist on the most necessary and important truths; because they\napprehend that they will be entertained with disgust. This is to act as\nthough their main design were to please men rather than God. And it is\nvery remote from the conduct of the prophet Isaiah; who, when he was\ninformed that the people desired that the _prophets_ would _prophesy\nsmooth things_ to them, and _cause the holy one of Israel to cease from\nbefore them_, Isa. xxx. 10, 11. he takes occasion to represent God as\nthe holy one of Israel, in the following words, and to denounce the\njudgments which he would bring upon them, how unwilling soever they were\nto receive this doctrine from him.\n\nAnd, to this we may add, that they are to be reckoned no other than\nunfaithful in their method of preaching, who, under a pretence of\npressing the observance of moral duties, set aside the great doctrines\nof faith in Christ, and justification by his righteousness, which is the\nonly foundation of our acceptance in his sight. Concerning which we may\nsay, without being supposed to have light thoughts of moral virtue; that\nthe one ought, in no wise to exclude the other. Neither can they be\nreckoned faithful, who shun to declare those important truths, on which\nthe glory of God, and the comfort of his people depend; and therefore,\nif morality be rightly preached, it ought to be inculcated from\nevangelical motives, and connected with other truths that have a\ntendency more directly to set forth the Mediator\u2019s glory; which ought\nnot to be laid aside as controverted doctrines, which all cannot\nacquiesce in, as supposing that the tempers, or rather the ignorance and\ncorruption of men, will not bear them.\n\n(4.) The word of God is to be preached wisely. This wisdom consists,\n\n[1.] In the choice of those subjects, that have the greatest tendency to\npromote the interest of Christ, and the good of mankind in general.\nThere are many doctrines which must be allowed to be true, that are not\nof equal importance with others; nor so much adapted to promote the work\nof salvation, and the glory of God therein. There are some doctrines\nwhich the apostle calls _the present truth_, 2 Pet. i. 12. in which he\ninstructs those to whom he writes. Accordingly, those truths are to be\nfrequently inculcated, which are most opposite to the dictates of\ncorrupt nature and carnal reason; because of their holiness,\nspirituality, beauty, and glory. Again, those doctrines are to be\nexplained and supported by the most solid and judicious methods of\nreasoning, which are very much perverted and undermined by the subtle\nenemies of our salvation. And whatever truth is necessary to be known,\nas subservient to godliness, which multitudes are ignorant of, this is\nto be frequently insisted on, that they may not be destroyed for lack of\nknowledge; and those duties, which we are most prone to neglect, in\nwhich the life and power of religion discovers itself, these are to be\ninculcated as a means to promote practical godliness.\n\n[2.] The wisdom of those that preach the gospel farther appears, in\nsuiting their discourses to the capacities of their hearers; of whom, it\nmust be supposed,\n\n_1st_, That some are ignorant and weak in the faith who cannot easily\ntake in those truths that are, with much more ease, apprehended and\nreceived by others; for their sake the word of God is to be preached\nwith the greatest plainness and familiarity of style. Thus the apostle\nspeaks of some who needed to be _fed with milk_, being _unskilful in the\nword of righteousness_, and, as it were, _babes_ in knowledge, Heb. v.\n12-14. whereas others, that he compares to _strong men_, were fed with\n_meat_, that was agreeable to them. By which he doth not intend, as I\napprehend, a difference of doctrines, as though some were to have\nnothing preached to them but moral duties: while others were to have the\ndoctrines of justification, and faith in Christ, &c. preached to them;\nbut rather a different way of managing them, respecting the closeness\nand connexion of those methods of reasoning by which they are\nestablished which some are better able to improve and receive advantage\nby, than others.\n\n_2dly_, Some must be supposed to be wavering, and in danger of being\nperverted from the faith of the gospel; for their sakes the most strong\nand cogent arguments are to be made use of, and well managed, in order\nto their establishment therein, and those objections that are generally\nbrought against it, answered.\n\n_3dly_, Others are lukewarm and indifferent in matters of religion;\nthese need to have awakening truths, insisted on with great seriousness\nand affection, suited to the occasion thereof.\n\n_4thly_, Others are assaulted with temptations, and subject to many\ndoubts and fears, about the state of their souls, and the truth of\ngrace; or, it may be, their consciences are burdened with some scruples,\nabout the lawfulness or expediency of things, and some hesitation of\nmind, whether what they engage in is a sin or duty. Now, that the word\nmay be adapted to their condition, the wiles of Satan are to be\ndiscovered, cases of conscience resolved, evidences of the truth of\ngrace, or the marks of sincerity and hypocrisy are to be plainly laid\ndown, and the fulness, freeness, and riches of divine grace, through a\nMediator, to be set forth as the only expedient to fence them against\ntheir doubts and fears, and keep them from, giving way to despair.\n\n_5thly_, The word of God is to be preached zealously, with fervent love\nto God, and the souls of his people. Thus it is said, in Acts xviii. 25.\nconcerning Apollos, that _being fervent in the Spirit, he spake and\ntaught diligently in the things of the Lord_. This zeal doth not consist\nin a passionate, furious address, arising from personal pique and\nprejudice; or, in exposing men for their weakness; or expressing an\nundue resentment of some injuries received from them; but it is such a\nzeal, that is consistent with fervent love to God, and the souls of men.\nThe love which is to be expressed to God, discovers itself, in the\nconcern they have for the advancing his truth, name, and glory, and the\npromoting his interest in the world, which is infinitely preferable to\nall other interests; and their love to the souls of men induceth them to\npreach to them, as considering that they have not only the same nature\nin common with themselves, in which they must either be happy or\nmiserable, for ever: But they are liable to the same infirmities,\ndifficulties, dangers, and spiritual enemies, which should incline those\nthat preach the gospel, to express the greatest sympathy with them in\ntheir troubles, while they are using their utmost endeavours to help\nthem in their way to heaven. They are to be considered as being, by\nnature, in a lost, undone condition; and the success of the gospel, as\nbeing the only means to prevent their perishing for ever. And, with\nrespect to those, in whom the word of God is made effectual for their\nconversion, ministers are to endeavour to build them up in their holy\nfaith, as those who, they hope, will be their _crown of rejoicing in the\npresence of our Lord Jesus Christ, at his coming_, 1 Thess. ii. 19.\n\n_6thly_, The word is to be preached sincerely, aiming at the glory of\nGod, and the conversion, edification, and salvation of his people.\nAccordingly,\n\n_1st_, Ministers must firmly believe the doctrines they deliver, and not\npreach them because they are the generally-received opinion of the\nchurches; for that is hardly consistent with sincerity; at least, it\nargues a great deal of weakness, or want of judgment, as though they\nwere wavering about those important truths, which they think in\ncompliance with custom, they are obliged to communicate.\n\n_2dly_, They must have no by and unwarrantable ends in preaching,\nnamely, the gaining the esteem of men, or promoting their own secular\ninterest. Though what the apostle says be true, that the _labourer is\nworthy of his hire_, and, _they that preach the gospel, must live of the\ngospel_, 1 Cor. ix. 14. Yet this ought not to be the principal end\ninducing them hereunto; for that is like what is threatened against the\nremains of the house of Eli, who were exposed to such a servile and\nmercenary temper, as to _crouch for a piece of silver; and to say, put\nme, I pray thee, into one of the priest\u2019s offices, that I may eat a\npiece of bread_, 1 Sam. ii. 36. The glory of God is to be the principal\nend of the ministry; and, accordingly, they are to endeavour to approve\nthemselves to him in the whole of their conduct therein. Thus the\napostle speaks of himself, as _not seeking to please men; which, if I\ndo_, says he, _I should not be the servant of Christ_, Gal. i. 10. This\nmethod of preaching will be a means to beget, in the minds of men, the\nhighest esteem of him. And, more especially, the glory of God is to be\nset forth as it shines in the face of Jesus Christ, or discovers itself\nin the work of salvation, brought about by him. This is the only\nexpedient to render the preaching of the gospel conducive to answer the\nmost valuable ends.\n\nAnd, inasmuch as next to the glory of God, the conversion, edification,\nand salvation of men, is to be aimed at; such a method of preaching is\nto be used, as is best adapted hereunto. Therefore,\n\n(_1st_,) In order to the promoting the conversion of sinners, they are\nto be led into a sense of their guilt and misery, while in an\nunconverted state; together with the necessity of their believing on\nChrist, to the salvation of the soul; as also the methods prescribed in\nthe gospel for their recovery, and escaping the wrath they are liable\nto. They are to be made acquainted with the gospel-call, in which\nsinners are invited to come to Christ, and his willingness to receive\nall that repent and believe in him. And, since this is the peculiar work\nof the Spirit, they are to pray and hope for his grace, to give success\nto his ordinances, in which they wait for his salvation. And if God is\npleased to set home these truths on the consciences of men, and enable\nthem to comply with this call, then the word is preached in a right\nmanner, and their labour is not in vain in the Lord.\n\n(_2dly_,) As for those who are converted, their farther establishment,\nand edification in Christ is designed, together with the increase of the\nwork of grace that is begun in them. Accordingly they are to be told of\nthe imperfection of their present state, and what is still lacking to\nfill up the measure of their faith and obedience; and they are to be\nwarned of the assaults that they are like to meet with from their\nspiritual enemies, of the wiles and devices of Satan, to interrupt the\nactings of grace, overthrow their confidence, or disturb their peace.\nThey are also to be directed how they may improve the redemption\npurchased by Christ, for the mortifying of sin, obtaining the victory\nover temptation, and increasing their faith in him. And, in addressing\nthemselves to them, they are to explain difficult scriptures, that they\nmay grow in knowledge, and discover to them the evidences of the\nstrength and weakness of grace, tending to promote the one, and prevent\nthe other. Also, the promises of the gospel are to be applied to them\nfor their encouragement, and they excited to go on in the ways of God,\ndepending on, and deriving strength from Christ, for the carrying on the\nwork that is begun in them. This leads us to consider what is contained\nin the last of the answers we are explaining, _viz._\n\nIII. What is the hearer\u2019s duty, who desires to receive spiritual\nadvantage by the word preached; and this respects his behaviour before,\nin, and after his hearing the word.\n\n1. Before we hear the word, we are to endeavour to prepare ourselves for\nthe solemn work which we are to engage in, duly considering how we need\ninstruction, or, at least, to have truths brought to our remembrance,\nand impressed on our hearts; as also, that this is an ordinance which\nGod has instituted for that purpose; and, as it is instamped with his\nauthority, so we may depend on it, that his eye will be upon us, to\nobserve our frame of spirit under the word. And we ought to have an\nawful sense of his perfections, to excite in us an holy reverence, and\nthe exercise of other graces, necessary to our engaging in this duty, in\na right manner; and inasmuch as these are God\u2019s gift, we are to be very\nimportunate with him in prayer for them. And, among other things, we are\nto desire that he would assist his ministers in preaching the word; so\nthat what shall be delivered by them, may be agreeable to his mind and\nwill; and, that this may be done in such a way, that it may recommend\nitself to the consciences of those that hear it; that their\nunderstandings may be enlightened, and they enabled to receive it with\nfaith and love; and that all those corruptions, or temptations, that\nhinder the success thereof, may be prevented. These, and such-like\nthings are to be desired of God in prayer; not only for ourselves in\nparticular, but for all those who shall be engaged with us in this\nordinance.\n\nWe might here consider the arguments or pleas that we may make use of,\nwith relation hereunto, viz. such as are taken from those promises which\nGod has made of his presence with his people, when engaged in public\nworship, Exod. xx. 24. Matt. xviii. 20. We may also plead the\ninsufficiency of man\u2019s instructions, without the Spirit\u2019s teaching, or\nleading us into all truth; and that Christ has promised that his Spirit\nshall be given to his people for this end, John xvi. 13, 14. We may also\nplead our own inability to hear the word of God in a right manner, and\nthe violent efforts that are made by our corrupt nature, to hinder our\nreceiving advantage by it, and what endeavours Satan often uses in\nconjunction with it, by which means, as our Saviour expresses it in the\nparable, Matt. xiii. 19. he _catches away_ that seed which was sown in\nthe heart; whereby it will become unfruitful. And to this we may add,\nthe afflictive sense we have of the ill consequences which will attend\nour hearing the word, and not profiting by it, whereby the soul is left\nworse than it was before; as the apostle says, that he was, in the\ncourse of his ministry, to some, the _saviour of death unto death_, 2\nCor. ii. 16. We may also plead the glory that will redound to God, by\nthe displays of his grace, in making the word effectual to salvation,\nand the great honour he hereby puts on his own institution, inasmuch as,\nherein, he sets his seal thereunto. We may also plead that this is God\u2019s\nusual way in which he dispenses his grace, and accordingly he has\nencouraged us, to hope and wait for it therein; and, that multitudes of\nhis saints, both in earth and heaven, have experienced his presence with\nthem under the word; whereby they were first enabled to believe in\nChrist, and afterwards established more and more in that grace, which\nthey were made partakers of at first from him. Therefore we hope and\ntrust that we may be admitted to participate of the same privilege.\n\n2. There are several duties required of us in hearing the word;\nparticularly we are to try the doctrines that are delivered, whether\nthey are agreeable unto, and founded on scripture, that we may not be\nimposed upon by the errors of men, instead of the truths of God.\nMoreover, we are to endeavour to exercise those graces that are suitable\nto the work we are engaged in; and, as the apostle says, _mix the word\nwith faith_, 2 Cor. ii. 16. and express the highest love and esteem for\nthe glorious truths which are contained therein, discovering the\ngreatest readiness to yield obedience to every thing God commands, and\nthankfulness for whatever he has promised to us. Moreover we are to hear\nthe word with a particular application of it to our own condition,\nwhether it be in a way of admonition, reproof, exhortation or\nencouragement, and to see how much we are concerned to improve it, to\nour spiritual advantage.\n\n3. We are now to consider those duties which are to be performed by us,\nafter we have heard the word preached. Some of these require privacy or\nretirement from the world; by which means we may meditate on, digest,\nand apply what we have heard; and, together with this, examine\nourselves, and thereby take a view of our behaviour, whilst we have been\nengaged in public worship, in order to our being humbled for sins\ncommitted, or thankful for grace received. But this having been\nparticularly considered under another answer, relating to our\nsanctifying the Sabbath in the evening thereof[51], I shall pass it over\nat present.\n\nThere is another duty incumbent on us, after we have heard the word,\nwhich may conduce to the spiritual advantage of others, as it is to be\nthe subject of our conversation; upon which account we are to take\noccasion to observe the excellency, beauty, and glory of divine truths,\nthat are communicated in scripture: We are to hear the word, not merely\nas critics, making our remarks on the elegancy of style, the fluency of\nexpression, or other gifts, which we are ready to applaud in the\npreacher, on the one hand, nor exposing and censuring the defects which\nwe have observed in his method of address, on the other. We are rather\nto take notice of the suitableness of the truths delivered to the\ncondition of mankind in general, or our own in particular, and observe\nhow consonant the word preached has been to the holy scriptures, the\nstandard of truth, and the agreement thereof, with the experiences of\nGod\u2019s people. We are also to take occasion from hence, to enquire into\nthe meaning of scripture, especially some particular texts that have\nbeen insisted on, or, in some measure, explained, in the preaching of\nthe word, in order to our farther information and improvement in the\nknowledge of divine things.\n\nThe last thing that is observed in this answer, is, that after having\nheard the word of God, we are to endeavour to bring forth the fruit of\nit in our lives: This consists in a conversation becoming the gospel;\nand being induced hereby to _deny ungodliness and worldly lusts, and to\nlive soberly, righteously, and godly in this present world_, Tit. ii.\n13. And we ought to express a becoming zeal for divine truths, defending\nthem when opposed, and endeavouring to establish others therein; that so\nwe may recommend religion to them, as that which is the most solid\nfoundation for peace, and leads to universal holiness, that hereby we\nmay adorn the doctrine of God, our Saviour, in all things.\n\nFootnote 51:\n\n  _See Vol. III. p. 495._\n\n\n\n\n                 Quest. CLXI., CLXII., CLXIII., CLXIV.\n\n\n    QUEST. CLXI. _How doth the sacraments become effectual means of\n    salvation?_\n\n    ANSW. The sacraments become effectual means of salvation; not by any\n    power in themselves, or any virtue derived from the piety and\n    intention of him by whom they are administered; but only by the\n    working of the Holy Ghost, and the blessing of Christ, by whom they\n    are instituted.\n\n    QUEST. CLXII. _What is a sacrament?_\n\n    ANSW. A sacrament is an holy ordinance, instituted by Christ in his\n    church, to signify, seal, and exhibit, unto those that are within\n    the covenant of grace, the benefits of his mediation; to strengthen\n    and increase their faith, and all other graces; to oblige them to\n    obedience; to testify and cherish their love and communion one with\n    another, and to distinguish them from those that are without.\n\n    QUEST. CLXIII. _What are the parts of a sacrament?_\n\n    ANSW. The parts of a sacrament are two; the one an outward and\n    sensible sign, used according to Christ\u2019s own appointment; the\n    other, an inward and spiritual grace, thereby signified.\n\n    QUEST. CLXIV. _How many sacraments hath Christ instituted in his\n    church, under the New Testament?_\n\n    ANSW. Under the New Testament Christ hath instituted in his church\n    only two sacraments; Baptism, and the Lord\u2019s Supper.\n\nIt has pleased God, in setting forth the glory of his wisdom and\nsovereignty to impart his mind and will to man, various ways, besides\nthe discovery which he makes of himself in the dispensations of his\nprovidence. These are, more especially, reducible to two general heads,\nviz. his making it known by words, which is the more plain and common\nway by which we are led into the knowledge of divine truths; or else, by\nvisible signs, which are sometimes called types, figures, or sacraments.\nThe former of these we have already insisted on; the latter we now\nproceed to consider. And, in order hereunto, we are first to explain the\nnature, and shew what are the parts of a sacrament, as we have an\naccount thereof in the two last of these answers; and then consider, how\nthe sacraments become effectual means of salvation, as contained in the\nfirst, of them.\n\nI. Concerning the nature and parts of a sacrament: In order to our\nunderstanding whereof, we shall consider,\n\n1. The meaning of the word. It is certain, that the word _sacrament_ is\nnot to be found in scripture, though the thing intended thereby, is\nexpressed in other words; and, for this reason, some have scrupled the\nuse of it, and choose rather to make use of other phrases more agreeable\nto the scripture mode of speaking: But, though we are not to hold any\ndoctrine that is not founded on scripture; yet those which are contained\ntherein, may be explained in our own words, provided they are consonant\nthereunto. The Greek church knew nothing of the word _sacrament_, it\nbeing of a Latin original; but, instead thereof, used the word\n_mystery_; thereby signifying, that there is in the sacraments, besides\nthe outward and visible signs, some secret or hidden mystery signified\nthereby. The Latin church used the word _sacrament_, not only as\nsignifying something that is sacred; but as denoting, that thereby they\nwere bound as with an oath, to be the Lord\u2019s; as the Psalmist says, _I\nhave sworn, and I will perform it, that I will keep thy righteous\njudgments_, Psal. cxix. 106. and God, by the prophet, says, _Unto me\nevery knee shall bow, and every tongue shall swear_, Isa. xlv. 23.\n\nThe word Sacrament was used, indeed, by the Romans, to signify that oath\nwhich the soldiers took, to be true and faithful to their general, and\nto fight courageously under his banner; but the primitive Christians\nsignified hereby, that, when they were called to suffer for Christ,\nwhich was, as it were, a fighting under his banner, they did in this\nordinance, as it were, take an oath to him, expressing their obligation\nnot to desert his cause. Now, since this is agreeable to the end and\ndesign of a sacrament, whatever be the first original of the use of the\nword, I think we have no reason to scruple the using of it, though it be\nnot found in scripture: Nevertheless, Christians ought not to contend,\nor be angry with one another about this matter, it being of no great\nimportance, if we adhere stedfastly to the explication given thereof in\nscripture.[52]\n\n2. We shall now consider the nature of a sacrament, as described in one\nof the answers we are explaining. And here,\n\n(1.) It is observed, concerning it, that it is an holy ordinance,\ninstituted by Christ. What we are to understand by an ordinance, and its\nbeing founded on a divine institution, which is our only warrant to\nengage therein, has been before considered; and, indeed, every duty that\nis to be performed by God\u2019s express command, which he has designed to be\na pledge of his presence, and a means of grace, is a branch of religious\nworship, and may be truly styled an holy ordinance. Now, that the\nsacraments are founded on Christ\u2019s institution, is very evident from\nscripture. Thus he commanded his apostles, to _baptize all nations_,\nMatt. xxviii. 19. and, as to the sacrament of the Lord\u2019s supper, he\ncommanded them to _do_ what is contained therein, _in remembrance of\nhim_, Matt. xxvi. 26, 27. compared with 1 Cor. xi. 24, 25.\n\n(2.) The persons, for whom the sacraments were instituted, are the\nchurch, who stand in an external covenant-relation to God, and, as the\napostle says, are _called to be saints_, Rom. i. 7. It is to them, more\nespecially, that Christ, when he ascended up on high, gave ministers, as\na token of his regard to them, that hereby they may be edified, who are\nstyled _his body_, Eph. iv. 16. And, though these ministers are\nauthorized to preach the gospel to all nations, which is necessary for\nthe gathering churches out of the world; yet they are never ordered to\nadminister the sacraments to all nations, nor, indeed, to any,\nespecially the sacrament of the Lord\u2019s supper, till they profess\nsubjection to Christ, and thereby join together in the fellowship of the\ngospel. As the sacraments under the Old Testament dispensation, were to\nbe administered to none but the church of the Jews, the only people in\nthe world that professed the true religion; so, under the gospel\ndispensation, none have a right to sacraments but those who are therein\nprofessedly devoted to him.\n\n3. We are now to consider the matter of the sacraments, which is set\nforth in general terms; and it is also called in one of the answers we\nare explaining, the parts of a sacrament; these are an outward and\nvisible sign, and an inward and spiritual grace, signified thereby; or,\nas it is otherwise expressed, it signifies, seals, and exhibits to those\nwho are within the covenant of grace, the benefits of Christ\u2019s\nmediation. These words are often used, but not so well explained as\nmight be desired.\n\n(1.) It is called a sign, in which, by a visible action, some spiritual\nbenefits are signified: This is undoubtedly true; and it is a reproach\ncast on God\u2019s holy institutions, in some who deny sacraments to be\ndivine ordinances, when they style them all carnal ordinances, beggarly\nelements, or a re-establishing the ceremonial law, without\ndistinguishing between significant signs, that were formerly ordinances\nto the Jewish church, but are now abolished; and those that Christ hath\ngiven to the gospel church. In this idea of the sacraments, we must\nconsider, that they agree, in some things, with the preaching of the\nword; namely, that hereby Christ and his benefits, are set forth as\nobjects of our faith; and the same ends are desired and attained by\nboth, _viz._ our being affected with, and making a right improvement of\nthe blessings purchased by him, together with our enjoying communion\nwith him; and they are, both of them, sacred ordinances, instituted by\nChrist, and therefore to be attended on in an holy manner: But, on the\nother hand, they differ, with respect to the way or means by which\nChrist and his benefits are set forth; inasmuch, as in the preaching of\nthe word, there is a narration of what he hath done and suffered; and,\nupon this account the apostle says, _Faith cometh by hearing, and\nhearing by the word of God_, Rom. x. 17. whereas, in the sacraments,\nthere is a representation thereof by signs; in which case we may apply\nthe words of the prophet, _Mine eye afflicteth mine heart_, Lam. iii.\n51. as there is the external symbol of Christ\u2019s dying love, which is an\ninducement to us to love him again. They also differ, in that the\nsacraments are not only designed to instruct; but, by our act and deed,\nwe signify our engagement to be the Lord\u2019s.\n\n(2.) The sacraments are also said to seal the blessings that they\nsignify; and accordingly they are called, not only signs, but seals. It\nis a difficult matter to explain, and clearly to state the difference\nbetween these two words, or to shew what is contained in a seal, that is\nnot in a sign: Some think that it is a distinction without a difference.\nThe principal ground which most divines proceed upon, when they\ndistinguish between them is, what we read in Rom. iv. 11. in which the\napostle, speaking concerning Abraham, says, _he received the sign of\ncircumcision, a seal of the righteousness of faith_[53]. But the same\nthing might have been affirmed concerning it, or any other significant\nordinance, if the words sign and seal were supposed to be of the like\nimport; for it is not said he received the ordinance of circumcision,\nwhich is not only a sign, but a seal; but he received that which was a\nsign, or a seal of the blessing about which his faith was conversant.\nHowever, that we may explain this matter, without laying aside those\nwords that are commonly used and distinguished in treating on this\nsubject, it may be observed, that a sign is generally understood as\nimporting any thing that hath a tendency to signify or confirm something\nthat is transacted, or designed to be published, and made visible:\nAccordingly some signs have a natural tendency to signify the things\nintended by them; as the regular beating of the pulse is a sign of\nhealth, smoke the sign of fire. And other things not only signify, but\nrepresent that which they give us an idea of, by some similitude that\nthere is therein, as the picture doth its original. Other things only\nsignify as they are ordained or designed for that use, by custom or\nappointment; thus, in civil matters, a staff is a sign of power to\nexercise an office; the seal of a bond, or conveyance, is the sign of a\nright that is therein conveyed, or made over to another to possess: It\nis in this respect that the sacraments are signs of the covenant of\ngrace: They do not naturally represent Christ and his benefits; but they\nsignify them, by divine appointment.\n\nBut, on the other hand, a seal, according to the most common acceptation\nof the word, imports a confirming sign[54]: Yet we must take heed that\nwe do not, in compliance with custom, contain more in our ideas of this\nword, than is agreeable to the analogy of faith: Therefore, let it be\nconsidered, that the principal method God hath taken for the confirming\nour faith in the benefits of Christ\u2019s redemption, is, his own truth and\nfaithfulness, whereby the heirs of salvation _have strong consolation_,\nHeb. iv. 17, 18. or else the internal testimony of the Spirit of God in\nour hearts. The former is an objective means of confirmation, and the\nlatter a subjective; and this the apostle calls our _being established\nin Christ, and sealed, having the earnest of the Spirit in our hearts_,\n2 Cor. i. 21, 23.\n\nThis is not the sense in which we are to understand the word as applied\nto the sacraments; since if we call them confirming seals, we intend\nnothing else hereby, but that God has, to the promises that are given to\nus in his word, added these ordinances; not only to bring to mind this\ngreat doctrine, that Christ has redeemed his people by his blood; but to\nassure them, that they who believe in him, shall be made partakers of\nthis blessing; so that these ordinances are a pledge thereof to them, in\nwhich respect God has set his seal, whereby, in an objective way, he\ngives believers to understand, that Christ, and his benefits, are\ntheirs; and they are obliged, at the same time, by faith, as well as in\nan external and visible manner, to signify their compliance with his\ncovenant, which we may call their setting to their seal that God is\ntrue; as we may allude to that expression of our Saviour, _He that hath\nreceived his testimony, hath set to his seal that God is true_, John\niii. 33. The sacraments are God\u2019s seals, as they are ordinances given by\nhim for the confirmation of our faith, that he would be our\ncovenant-God; and they are our seals, or we set our seal thereunto, when\nwe visibly profess, which ought to be done also by faith, that we give\nup ourselves to him, to be his people, and desire to be made partakers\nof the benefits which Christ hath purchased, in his own way. Thus\nconcerning the sacraments, as being signs and seals of the covenant of\ngrace.\n\nThere is another expression, used in this answer, that needs a little\nexplication; namely, when the sacraments are said, not only to signify\nand seal, but to exhibit the benefits of Christ\u2019s mediation. _To\nexhibit_, sometimes signifies to shew, or present to our view; which\nword, if it be so understood in this place, imports the same as when it\nis said, that the sacraments are signs or seals thereof, or significant\nordinances for the directing and exciting our faith, as conversant about\nwhat we are to understand thereby. Again, _to exhibit_, sometimes\nsignifies to give, communicate, or convey; and because it is not only\ndistinguished from signifying and sealing in the definition which we\nhave of a sacrament in the Shorter Catechism; but is described as that\nby which Christ and his benefits are applied unto believers; therefore,\nI am inclined to think, that it is in this latter sense that the word is\nto be taken in the answer which we are explaining; and if so, we must\ndistinguish between Christ\u2019s benefits being conveyed, made over,\nexhibited, or applied, by the gift of divine grace, through the\neffectual working of the Spirit; and this being done by an ordinance, as\nan external means of grace; accordingly I am bound to conclude, that as\nthe Spirit of God gives these blessings to believers, who engage in a\nright manner therein; so this grace is represented, and God\u2019s people\nhave ground to expect, as far as an ordinance can be the means thereof,\nthat they shall be made partakers of these benefits.\n\nWe may also observe, that, though the sacraments are appointed to\nsignify to all that partake of them, that Christ has purchased salvation\nfor his people; or, that the work of redemption is brought to\nperfection: Yet it is they alone that engage herein by faith, who can\nlook upon them as signs or seals to confirm their faith, that they have\na right to the benefits of Christ\u2019s redemption, as not only signified,\nbut exhibited or applied to them: In this sense the sacraments are signs\nto them that believe, in such a way as they are to no others.\n\n4. We are now to consider the persons to whom the sacraments are given;\nand these are described as those who are within the covenant of grace.\nTo be within the covenant of grace, implies in it, either a being\nexternally in covenant with God, or a being internally and spiritually\nso, as interested in the saving blessings thereof.\n\n(1.) They who are externally in covenant, are such as are visibly so;\nwho are called by his name, professedly devote themselves to him, and\nlay claim to him as their God: These, if they are no otherwise in\ncovenant, are said to be in Christ, as the branch which beareth no\nfruit, is said to be in the vine, John xv. 2. like those whom the\nprophet speaks of, when he says, _Hear ye this, O house of Jacob, which\nare called by the name of Israel, which swear by the name of the Lord,\nand make mention of the God of Israel, but not in truth nor in\nrighteousness_, Isa. xlviii. 1. they have, indeed, the ordinances which\nmust be reckoned a very great privilege; they have the external\novertures of divine grace, the convictions and strivings of the Spirit;\nand accordingly they are, in God\u2019s way, in which he is sometimes pleased\nto work special grace, which, when he does, they may conclude themselves\nto have more than the external blessings of the covenant, which is what\nwe are next to consider: Therefore,\n\n(2.) Others are internally or spiritually in covenant, children of God\nby faith: These are such as are true and real members of Jesus Christ,\nby a federal or conjugal union with him: They have the same mind as was\nin him, and receive vital influences from him, being made partakers of\nthe Spirit. They have, not only professedly, but by faith, embraced him\nin all his offices, surrendered up themselves unto him, to be entirely\nhis; their understandings to be guided and directed, their wills and\naffections to be governed by him, and are desirous to be disposed of by\nhim, in the whole conduct of their lives. And, as to the privileges\nwhich they partake of, they have not merely a supposed, but a real\ninterest in all the benefits which Christ hath purchased, have a right\nto his special care and love, which will render them safe and happy,\nboth here and hereafter.\n\nNow, with respect to both these; they are, each of them, supposed to\nattend on the sacraments: The former, indeed, have not a right to the\nsaving blessings signified thereby, and therefore, if they know\nthemselves to be strangers to the covenant of promise, they profess, by\nengaging in this ordinance, to lay claim to that which they have no\nright to: However, if this be not discernible in their conversation,\nwhich is blameless in the eye of the world, men, who are not judges of\ntheir hearts, have no warrant to exclude them from the sacraments. But,\non the other hand, they who are savingly, or internally in covenant,\nhave not only a right to those ordinances in common with others; but\nChrist and his benefits, as was before observed, are exhibited and\napplied to them, as they have ground to conclude, by faith, that they\nhave an interest in all the blessings which he has purchased.\n\n5. We are now to consider, what those benefits are that Christ\ncommunicates to his people in the sacraments, which are signified\nthereby: These are either,\n\n(1.) Such as are common to the whole church, which are relative and\nexternal, rather than internal, as hereby they are distinguished from\nthose that are without. These are advantages, though not of a saving\nnature: Thus the apostle says, _What advantage hath the Jew, or, what\nprofit is there in circumcision_, Rom. iii. 1, 2. To which he replies,\n_much every way_, or in many respects, _q. d._ it is an honour which God\nhas put on the church, as taking them into a visible relation to\nhimself, and giving them the means of grace, in which they are more\nfavoured than the rest of the world: Or,\n\n(2.) There are those benefits of Christ\u2019s mediation, which are more\nespecially applicable to believers; and, in this respect, God makes\nevery ordinance, and the sacraments in particular, subservient to the\nincrease of their faith, and all other graces. As faith is wrought under\nthe word, it is farther established and increased by the Lord\u2019s supper,\nas will be considered under a following answer; and as they have herein\nan occasion to exercise their mutual love to one another, so they have\ncommunion with Christ, which has a tendency to carry on the work of\ngrace begun in the soul, and farther to enhance their love to Christ,\nwho is eminently set forth and signified herein; and, from the view they\nhave of their interest in him, arises a stronger motive and inducement\nto hate all sin, that tends to dishonour him, in the whole course of\ntheir lives. We are now to consider,\n\nII. How the sacraments become effectual means of salvation; or from\nwhence their efficacy is derived, to answer that great end.\n\n1. Negatively. They do not become effectual means of salvation by any\npower in themselves to answer this end; for we are not to suppose, that\nthey are more than ordinances, by which God works those graces which we\nreceive under them; which it is his prerogative alone to confer. Again,\nit is farther observed, that this privilege is not derived from the\npiety or intention of them by whom the sacraments are administered; who,\nthough they are styled _stewards of the mysteries of God_, 1 Cor. iv. 1.\nas persons to whom the administration thereof is committed; yet they\nhave not the least power to confer that grace which is Christ\u2019s gift and\nwork: Thus the apostle says, _Who then is Paul, or who is Apollos, but\nministers by whom ye believed, even as the Lord gave unto every man_,\nchap. iii. 5.[55]\n\nThis is contrary to what the Papists maintain, who suppose that the\nefficacy of the sacraments arises, partly from an internal virtue which\nthere is in them, to confer grace, (which they illustrate by a\nfar-fetched similitude, taken from the virtue which there is in food, to\nnourish the body, which is nothing to the purpose, since no external act\nof religion can have a tendency to nourish the soul, without the\ninternal efficacious grace of the Spirit accompanying it;) and partly\nfrom the design or intention of the priest that administers them, as\nthey are consecrated and designed, by him, for that end.\n\nThere is also an absurd notion which is maintained by some Protestants,\nas well as the Papists, _viz._ that the sacrament of baptism,\nadministered to infants, washes away the guilt of original sin, and\ngives them a right and title to heaven, so that by virtue thereof they\nare saved, if they happen to die before they commit actual sin: But this\naccount of the manner in which the sacraments become effectual to\nsalvation, is absurd to the last degree; for it puts a sanctifying and\nsaving virtue into that which is no more than an outward and ordinary\nmeans of grace. And as to what respects the efficacy of the sacraments,\narising from the intention of him that administers them; that is, to lay\nthe whole stress of our salvation on the secret design of men, in whose\npower it is supposed to be, to render or prevent these ordinances from\nbeing means of grace; which is in the highest degree derogatory to the\nglory of God.\n\n2. Positively. The sacraments become effectual means of salvation only\nby the working of the Holy Ghost, and the blessing of Christ, by whom\nthey were instituted. As, _without Christ we can do nothing_, John xv.\n5. so without his blessing we can receive nothing. Ordinances are only\nthe channel through which grace is conveyed; but Christ is the author\nand finisher of faith; and this he does by his Spirit, when he brings\nthe heart into a good frame, and excites suitable acts of faith and love\nin those who are engaged in those ordinances, and maintains the lively\nimpressions thereof, which have a tendency to promote the work of grace\nin the whole conduct of their lives.\n\nIII. We proceed to consider, what sacraments Christ has instituted under\nthe New Testament-dispensation. It hath pleased God, in every age of the\nworld, to instruct his people by sacramental signs, as an addition to\nthose other ways, in which he communicates his mind and will to them.\nEven our first parents, in their state of innocency, had the tree of\nlife; which was a sacrament or ordinance for their faith, that if they\nretained their integrity, and performed the conditions of the covenant\nwhich they were under, they might hereby be led into a farther\nconviction that they should certainly attain the blessings promised\ntherein: And, some think, that the tree of knowledge, of good and evil,\nwas another sacramental sign, whereby they were given to understand,\nthat if they sinned, they should die. And paradise, in which they were\nplaced, was a sacrament, or a kind of type of the heavenly state;\ninasmuch as there is an allusion to it in that promise, _to him that\novercometh, will I give to eat of the tree of life, that is in the midst\nof the paradise of God_, Rev. ii. 7. and heaven is, in another place\ncalled paradise, Luke xxiii. 43. Others think the Sabbath was a\nsacramental sign to our first parents, of that eternal sabbatism which\nthey should celebrate in a better world, in case they yielded perfect\nobedience as being the condition of the covenant they were under.\nHowever, I desire not to be too peremptory as to this matter; it is\nenough to my present purpose, to consider the tree of life as a\nsacrament; whereby it appears, that God instituted such signs from the\nbeginning of the world: But this having been insisted on elsewhere[56],\nwe pass it over, and proceed to consider,\n\nThat, after the fall of man, there were sacramental signs, instituted as\nordinances for the faith of the church in the promised Messiah;\nespecially sacrifices, which signified their expectation that he would\nmake atonement for sin, by the shedding of his blood. Under the\nceremonial law there was a large body of sacramental ordinances, or\ninstitutions, otherwise called, types of Christ, and the way of\nsalvation by him; some of which were occasional; as manna, the water of\nthe rock, and the brazen serpent in the wilderness, _&c._ others were\nstanding ordinances in the church, as long as the ceremonial law\ncontinued; as circumcision, the passover, and many things contained in\nthe temple-service. These were the sacraments under the Old Testament:\nBut, having taken occasion to speak something concerning them\nelsewhere[57], I shall confine myself to those sacraments which Christ\nhas instituted under the New Testament; which are only two, baptism, and\nthe Lord\u2019s supper.\n\nThe Papists, indeed, have added five more to them, though without a\ndivine warrant; to give countenance to which, they pervert the sense of\nsome scriptures, occasionally brought for that purpose. One of the\nsacraments which they have added, is, what they call _holy orders_;\nwhereby they authorize persons to perform the office of priests, or\ndeacons: This they do by the imposition of hands, and at the same time\npretend to confer the Holy Ghost: The former, they suppose to be the\nsign, the latter the thing signified; but this was not designed to be a\nsacrament given to the church; for the sacraments are ordinances that\nbelong to all believers, and not only ministers. And, as for the\nimposition of hands, whether it be considered as an ancient form of\npraying for a blessing on persons, or as used in setting others apart to\nan office; it seems principally to have respect to these extraordinary\ngifts, which they expected to qualify them for the discharge thereof;\nwhich gifts being now ceased, the imposition of hands cannot be reckoned\na sacramental sign; and the blessing conferred, to wit, the Holy Ghost,\nfrom whom they received those extraordinary gifts, is no longer to be\nsignified thereby.\n\nAnother sacrament which the Papists add, is that of _confirmation_; by\nwhich they pretend, that children, who, in baptism, were made members of\nChrist, are strengthened and confirmed in the faith; and receive the\nHoly Ghost, in order to their performing their baptismal vow: But,\nwhatever engagement they are laid under, by this ordinance, it is God\nalone that can confirm or strengthen, and enable them to walk answerable\nthereunto; which is a grace not in the power of man to bestow, nor can\nit be by any ordinance.\n\nAnother sacrament they speak of, is _pennance_; in which, after\nauricular confession made to the priest, and some external marks of\nsorrow expressed by the penitent, he is to perform some difficult\nservice enjoined, which they call pennance; whereby he makes\nsatisfaction for his sins, upon which, he is absolved from them. But\nthis is an abominable practice, by which persons are rather hardened in\nsin, than delivered from it. It is derogatory to Christ\u2019s satisfaction,\nand has not the least appearance of a sacrament, or ordinance of God\u2019s\nappointment.\n\nAnother sacrament that they have added, is _extreme unction_; taken from\nJames v. 14, 15. where the apostle speaks of sick persons being\n_anointed with oil in the name of the Lord_; and it is said, _the prayer\nof faith shall save the sick, and the Lord shall raise him up_; and, if\nhe has committed _sins_, they shall be _forgiven him_. But to this it\nmay be replied, that though this practice of anointing the sick with\noil, was observed in the first age of the church, while the miraculous\ngift of healing was continued; yet it is now ceased; therefore no such\nsignificant sign is to be used. And, as for forgiveness of sins,\nmentioned by the apostle that seems not to have been conferred by the\nuse of that sign; but it was humbly expected and hoped for, as an answer\nof prayer: It is therefore a very preposterous thing to reckon this\namong the sacraments, under the gospel dispensation.\n\nAnother Sacrament that the Papists add, is that of _matrimony_; for\nwhich, they have very little shadow of reason; but, because, they\nsuppose, the apostle calls it _a great mystery_, Eph. v. 32. which word,\nthe Greek church used to signify a sacrament: But he does not intend\nhereby, that marriage is a mystery; but the union between Christ and his\nchurch, which is illustrated by the conjugal union, is so called[58];\nand, indeed, it is not an ordinance given to the church, but to mankind\nin general, heathens as well as Christians. Therefore nothing can be\nmore absurd than to suppose, that it is one of the sacraments Christ\nhath instituted in the gospel-church; and, according to their opinion,\nthe priests are excluded from this sacrament, inasmuch as they are\nforbidden to marry, as the laity are excluded from the sacrament of holy\norders; so that when they pretend to add to those institutions, which\nChrist hath given to the church, or invent sacraments, which he hath not\nordained, they betray not only their own folly, but bold presumption;\ntherefore we must conclude, that there are only two sacraments that\nChrist hath given to his church, to wit, baptism, and the Lord\u2019s supper;\nwhich are particularly considered in some following answers.\n\nFootnote 52:\n\n  Sacrament is the word used by the Vulgate for mystery, and this is a\n  much more probable meaning of the term as used by the early\n  christians.\n\nFootnote 53:\n\n  \u039a\u03b1\u03b9 \u03c3\u03b7\u03bc\u03b5\u03b9\u03bf\u03bd \u03b5\u03bb\u03b1\u03b2\u03b5 \u03c0\u03b5\u03c1\u03b9\u03c4\u03bf\u03bc\u03b7\u03c2, \u03c3\u03c6\u03c1\u03b1\u03b3\u03b9\u03b4\u03b1 \u03c4\u03b7\u03c2 \u03b4\u03b9\u03ba\u03b1\u03b9\u03bf\u03c3\u03c5\u03bd\u03b7\u03c2 \u03c4\u03b7\u03c2 \u03c0\u03af\u03c3\u03c4\u03b5\u03c9\u03c2.\n\nFootnote 54:\n\n  _When these two are distinguished by divines, the one is generally\n  called, signum significans; the other signum confirmans; or, the\n  former is said, significare; the latter, obsignare._\n\nFootnote 55:\n\n  It were to be wished, the inspired books had been more generally\n  honoured, as the only sufficient rule of judgment, by those who have\n  wrote in favor of episcopacy, upon the plan of a DIVINE RIGHT; and the\n  rather, as they speak of it, not merely as an institution of the\n  gospel, but an essentially necessary one: insomuch, that gospel\n  ordinances will be invalid, unless administered by those, who have\n  been episcopally vested with holy orders.\n\n  In a matter of such momentous concern, they would not have acted an\n  unworthy part, if they had confined their pleas to the sacred\n  writings; producing such passages from them as speak to the point, not\n  implicitly and darkly; but in peremptory and express terms, so as to\n  leave no reasonable room for hesitation or doubt. It would be\n  dishonourary to the BIBLE, and a gross reflection on the penman of it,\n  to call that an \u201cappointment of Christ,\u201d and an \u201cessentially\n  necessary\u201d one, which is not contained in this sacred volume, and with\n  such clearness and precision, that sober and impartial inquirers may\n  readily perceive it to be there, without foreign help to assist their\n  sight. And yet, such help is made necessary by episcopal writers. They\n  scarce ever fail of turning us to the FATHERS in vindication of their\n  cause; hereby virtually reflecting disgrace on the scriptures, as\n  though they were insufficient, simply of themselves, to bring this\n  controversy to an issue.\n\n  In order to reconcile the appeal that is so often made to the FATHERS\n  with that honour which is due to the scriptures, the episcopalian plea\n  is, that they consider these fathers, not as _judges_, but _witnesses_\n  only in their cause. But what are they brought to witness? Is it, that\n  episcopacy is an institution of Jesus Christ? If this is witnessed to\n  in the sacred books, of which we, having these in our hands, are as\n  good judges as they, it is sufficient. There is no need of any foreign\n  testimony. If it is not, no other testimony can supply this defect.\n  Are these fathers cited as witnesses to what was the practice in their\n  day? This is now generally the pretence. They may, say the\n  episcopalians, be properly appealed to, in order to know the truth of\n  FACT in the ages in which they lived. And if, from their unanimous\n  testimony, even from the first days of Christianity, it appears, that\n  GOVERNING and ordaining AUTHORITY was exercised by Bishops ONLY, in\n  distinction from Presbyters, and as an order in the church above them,\n  it would argue great arrogance, if not obstinate perverseness, to\n  dispute the divine original of episcopacy. But we must be excused,\n  however perverse we may be accounted, if we cannot bring ourselves to\n  think, that the practice of the church, since the apostles\u2019 days,\n  however universal, will justify our receiving that as an institution\n  of Christ, and an essentially important one, which he himself hath not\n  clearly and evidently made so, either in his own person, or by those\n  inspired writers, whom he commissioned and instructed to declare his\n  will: nor can we believe the great Author of christianity would have\n  put the professors of it to the difficult, I may say, as to most of\n  them, the impossible task of collecting any thing essential to their\n  salvation from the voluminous records of antiquity. We are rather\n  persuaded, he has ordered every article that is necessary, either in\n  point of faith or practice, to be so fairly and legibly wrote by the\n  sacred penman, as that there should be no need of having recourse to\n  the ancient Fathers as WITNESSES, any more than judges, to ascertain\n  his mind. To suppose the contrary, would, in reality of construction,\n  substitute TRADITION the rule of essential truth, in the room of the\n  SCRIPTURES, which were \u201cgiven by inspiration of God;\u201d or, at least\n  make the former so much a part of this rule, as that the latter,\n  without it, would not be sufficiently complete. Such dishonour ought\n  not to be cast on the one only standard of the real mind of Christ.\n\n  The Bishop, in whose defence an appeal is made to antiquity, is not\n  related, by his office, to a single congregation of christians only,\n  with one or more Presbyters belonging to it; but his charge is a\n  diocess, consisting of a number of congregations, greater or less,\n  with their respective Presbyters. The inquiry therefore is, whether it\n  be an UNIVERSALLY ATTESTED FACT, that episcopacy, in this sense, took\n  place in, and through, the two first ages? A Bishop, at the head of a\n  number of congregations, greater or less, is an officer in the church\n  of Christ quite different from the pastor of a single congregation;\n  though he should be called Bishop, as being the HEAD-PRESBYTER, or\n  vested with the character of PRIMUS INTER PARES. It should be\n  particularly noted, which of these kinds of episcopacy has the voice\n  of the specified antiquity in its favour. It is willingly left with\n  every man of common understanding, after he has gone over the\n  following testimonies, to say, whether he thinks, that Bishops, after\n  the DIOCESAN-MODE, were known in the first ages of the church?\n\n  The Bishop, for whom the fathers are called in as WITNESSES, is an\n  officer in the church of an ORDER SUPERIOR to that of Presbyters, and\n  as distinct from it as the order of Presbyters is from that of\n  Deacons; the pretence being this, that Presbyters were thought to\n  have, in primitive times, no more right to meddle with the peculiar\n  work of Bishops, than Deacons have to concern themselves with the\n  peculiar work of Presbyters. The question therefore is, Whether it\n  will appear from the following evidence, to be at all a FACT, much\n  less an UNIVERSALLY known, and certainly attested one, that there were\n  Bishops, in this sense, in any church, in any part of the christian\n  world, within the two first centuries?\n\n  The Bishop, in whose favour the ancient Fathers are said universally\n  to speak, is one to whom the EXCLUSIVE RIGHT OF GOVERNMENT has been\n  committed by the appointment of Jesus Christ, or his apostles as\n  commissioned by him. Says the famous Bishop Hoadly, treating of the\n  government of the church, as belonging to Bishops only, in the above\n  appropriated sense, \u201cAnd here\u2014I think I may say, that we have as\n  universal and as unanimous a testimony of all writers, and historians\n  from the apostles\u2019 days, as could reasonably be expected or desired:\n  every one, who speaks of the government of the church, in any place,\n  witnessing, that episcopacy was the settled form; and every one, who\n  hath occasion to speak of the original of it, tracing it up to the\n  apostles\u2019 days, and fixing it upon their decree.\u2014Were there only\n  testimonies to be produced, that this was the government of the church\n  in all ages, it would be but reasonable to conclude it of apostolical\n  institution;\u2014but when we find the same persons witnessing, not only\n  that it was episcopal, but that it was of apostolical institution, and\n  delivered down from the beginning as such, this adds weight to the\n  matter, and makes it more undoubted. So that here are two points to\n  which they bear witness, that this was the government of the church in\n  their days, and that it was of apostolical institution. And in these\n  there is such a constancy and unanimity, that even St. Jerom himself\n  traces up episcopacy to the very apostles, and makes it of their\n  institution.\u201d\u2014He adds, \u201cAll churches and christians, as far as we\n  know, seem to have been agreed, in this point, amidst all their other\n  differences, as universally as can well be imagined.\u201d One would\n  suppose, from the peremptory manner in which this citation is\n  expressed, that the FACT it affirms was so evidently clear, as to\n  leave no room for the least doubt. Those, who may think it worth while\n  to look over the _testimonies_ brought to view, in the following\n  pages, will perhaps, by critically observing their real and just\n  import, be surprized, that any man of learning, who professes a regard\n  to truth, should speak of it, and with such a degree of assurance, as\n  the UNIVERSAL DECLARATION OF ALL AGES from the apostles, that\n  episcopacy, in the impleaded sense, was the \u201cform of government in the\n  church in their day,\u201d and that it was by \u201capostolical institution;\u201d\n  especially, if they should not be able to find, as it is certain they\n  will not, so much as a single witness, for two hundred years, whose\n  evidence is clear, direct, express, and full, in affirming, either\n  that this was the form of government in the church, or that it was\n  ever instituted by Christ, or his apostles: so far is it from the\n  truth, that this is a FACT UNANIMOUSLY and CONSTANTLY TESTIFIED TO,\n  even from the beginning, and through all ages.\n\n  The Bishop, for the support of whose claims antiquity is repaired to,\n  is one with whom the SOLE POWER of ORDINATION is lodged; insomuch,\n  that he only can convey holy orders conformably to the appointment of\n  Jesus Christ; and should Presbyters presume to do this, they would\n  take that upon them which they have no more a right to, than Deacons\n  have to baptise, or administer the Lord\u2019s supper. This part of the\n  UNANIMOUS report of ALL AGES concerning the EXCLUSIVE RIGHT of Bishops\n  deserves most of all the special notice of the reader; and he is\n  particularly desired, as he goes along, to point out to himself, for\n  his own satisfaction; or to others, for their information, any one\n  among all the testimonies he will have placed before his view, that\n  plainly and directly affirms the RIGHT OF ORDINATION to be peculiar to\n  Bishops as a distinct order from Presbyters, and superior to them; or\n  that this right was ever thus exercised by them. If he should not be\n  able to do this, as unquestionably he will not, how strange must that\n  affirmation appear, which says in the most positive terms, not only\n  that this is FACT, but a fact CONSTANTLY and UNANIMOUSLY witnessed to\n  by the fathers, in ALL AGES from the days of the apostles.\n\n  The Bishop, in whose defence antiquity is pleaded, is vested with the\n  power of CONFIRMATION, according to the mode of the church of England;\n  and it is appropriated to him as his right in distinction from all\n  others. But I need not assure the reader, he will in vain look to find\n  it a FACT, within the two first ages, that Bishops were either vested\n  with, or ever exercised this power. For he must come down below these\n  ages, before a word is said, by any one of the fathers, relative to\n  this superstitious practice. Tertullian is the first that mentions it;\n  and he mentions likewise some other corruptions, which had got mingled\n  with christianity in that day.\n\n  In short, the question in debate, so far as it relates to FACT, is,\n  not whether there were officers in the christian church, known by the\n  name of Bishops in the apostolic age, and down along through the two\n  first centuries? We join with the episcopalians in affirming this to\n  be a truth universally testified to in those times: but the proper\n  question is, what is FACT with reference to the ORDER of these\n  Bishops, and the POWERS PECULIAR TO THEIR OFFICE, and as EXERCISED by\n  them in it? The name of Bishop is one thing, and the POWER claimed\n  for, or exercised by him, is another. The dispute is, not about the\n  name, but the power appropriated to it. This therefore should be\n  heedfully attended to by all, in their examination of the evidences\n  that will be produced; and they may, in this way, clearly and\n  satisfactorily determine, each one for himself, whether it be at all\n  an attested FACT, much less a CONSTANT and UNANIMOUSLY ATTESTED ONE,\n  from the apostles days, and down along through the two first ages, as\n  well as after ones, that Bishops were vested with, and did actually\n  exercise, the above specified powers, which are at this day claimed\n  for them, as the appropriate work of their office by divine\n  appointment?\n\n  CHAUNCY\u2019S VIEW OF EPISCOPACY.\n\nFootnote 56:\n\n  _See vol. II. page 86._\n\nFootnote 57:\n\n  _See vol. III. page 424-426. and vol. II. page 205._\n\nFootnote 58:\n\n  _See Vol. III. p. 12._\n\n\n\n\n                              Quest. CLXV.\n\n\n    QUEST. CLXV. _What is baptism?_\n\n    ANSW. Baptism is a sacrament of the New Testament, wherein Christ\n    hath ordained the washing with water, in the name of the Father, and\n    of the Son, and of the Holy Ghost, to be a sign and seal of\n    ingrafting into himself, of remission of sins by his blood, and\n    regeneration by his Spirit; of adoption and resurrection unto\n    everlasting life; and whereby the parties baptized are solemnly\n    admitted into the visible church, and enter into an open and\n    professed engagement, to be wholly and only the Lord\u2019s.\n\nThe method in which we shall endeavour to explain this answer shall be,\n\nI. To prove that baptism is a sacrament of the New Testament, instituted\nby Christ, in which there is to be, some way or other, the application\nof water.\n\nII. That this is to be performed in the name of the Father, of the Son,\nand of the Holy Ghost. And,\n\nIII. What is signified therein, and what engagements are laid upon the\nperson baptized.\n\nI. To prove that baptism is a sacrament of the New Testament, instituted\nby Christ, in which there is to be, some way or other, the application\nof water. Here let it be considered,\n\n1. That there must be the application of water; and that either by\ndipping the person that is to be baptized into the water, or by pouring\nor sprinkling water upon him; otherwise it doth not answer the proper\nand literal sense of the word _baptize_.[59] It is true, we sometimes\nfind the word used in a metaphorical sense; as when our Saviour speaks\nof the _baptism_ that he _was to be baptized with_, Matt. xx. 22. Luke\nxii. 50. whereby he intends the sufferings he was to endure in shedding\nhis blood upon the cross: And it is elsewhere taken, by a metonymy, for\nthe conferring the extraordinary gifts of the Holy Ghost, which they\nwere given to expect after Christ\u2019s ascension into heaven, and the\napostles were first made partakers of at the day of Pentecost, which\nimmediately followed it; wherein there appeared unto them cloven\ntongues, like as of fire, that sat upon each of them, as a sign that\nthey should be filled with the Holy Ghost, and speak with other tongues,\nand be enflamed with a holy zeal for Christ\u2019s glory and interest; which\nwas accordingly fulfilled, and seems to be the sense of the word\nbaptism, as taken in this figurative sense; but we understand the word\nin the most proper sense thereof; and therefore suppose that it must be\nperformed with water.\n\nAs to what respects the mode of baptism, or the application of water,\nwhether the water is to be applied to the person baptized, or he put\ninto it, that, I purposely wave the consideration of, till we are led to\nspeak concerning the subjects of baptism, that we may insist on the\nseveral matters in controversy, between those that maintain, and others\nthat deny infant baptism, together, which we shall have occasion to do\nunder the next answer: Whereas, I am ready to persuade myself, that what\nI shall advance under this, together with that which respects the\nimprovement of baptism, will not be much contested by those who are in a\ndifferent way of thinking, with respect to the subjects of baptism, and\nthe mode of administering it.\n\n2. We are now to consider, that baptism is a sacrament of the New\nTestament; and therefore it differs from those baptisms, or washings,\nthat were frequently practised under the Old Testament dispensation;\nconcerning which, the apostle says, that it _stood in meats and drinks,\nand divers washings_, Heb. ix. 10. or _baptisms_[60]. Thus we read of\nmany instances in which persons were washed under the ceremonial law:\nThis was an ordinance used in the consecration of persons to holy\noffices; as it is said, that _Aaron and his sons_ were to be _brought to\nthe door of the tabernacle of the congregation, and washed with water_,\nExod. xxix. 4. and Lev. viii. 6. when they were consecrated to be\npriests. Again, when they ministered in holy things, or came near unto\nthe altar, it is said, they _washed, as the Lord commanded Moses_, Exod.\nxl. 32. for this reason the laver was set between the tent of the\ncongregation and the altar, and water put therein to wash in; and they\nwashed their hands and their feet therein, ver. 30, 31. And this\nceremony was used by them, when they were subject to divers\nuncleannesses; thus, in the method of cleansing the leper, he was to\n_wash himself_, and, _after that_ might _come into the camp_, Lev. xvi.\n8, 9. The same thing was to be done by those who were liable to\nuncleannesses of another nature, Deut. xxii. 10, 11.\n\nThese ceremonial washings, when applied to persons, seem to be ordained\nto signify their consecration, or dedication, to God, in some of the\ninstances before mentioned; and in others, they signified the means\nwhich God had ordained to cleanse the soul from moral impurity; which\nwas denoted by the ceremonial uncleannesses which they desired to be\npurified from. These ordinances, indeed, expired together with the rest\nof the ceremonial law: Nevertheless, it is very evident, from the\ninstitution of gospel-baptism, that the sign is retained; though there\nare some circumstances in the thing signified thereby, in which it\ndiffers from those baptisms which were formerly used by the Jewish\nchurch. They were hereby devoted to God, to observe that peculiar mode\nof worship which he prescribed by the hand of his servant Moses; we are\ndevoted to God, as those who hereby signify our obligation to walk\naccording to the rules prescribed by Christ in the gospel. They also\nused this ordinance, to signify the cleansing virtue of the blood of\nJesus, who was to come, and the Spirit that was to be poured forth, as\nconsequent thereupon; we use it to signify or express our faith in what\nChrist has accomplished, and in the grace which the Spirit works\npursuant thereunto; therefore we call it an ordinance of the New\nTestament.\n\n3. Baptism was instituted by Christ. This is evident from the commission\nhe gave to his apostles, not only to preach the gospel to all nations,\nbut to _baptize them in the name of the Father, of the Son, and of the\nHoly Ghost_, Matt. xxviii. 19.[61] and this he appointed to be a\nstanding ordinance in the church, throughout all the ages thereof; on\nwhich account he promises, in the following words, that he will _be\nwith_ his ministers, in fulfilling the commission that he gave them to\nexecute, _unto the end of the world_: Therefore, we must conclude, that\nit is a standing ordinance in the church, and not designed to be\nobserved only during the first age thereof, till Christianity\nuniversally obtained. This we assert in opposition to the Socinians, who\nsuppose, that baptism was, indeed, instituted by Christ; but the design\nhereof, was only to be an external badge, or sign, of the heathens\nembracing the Christian religion, as they were formerly initiated into\nthe Jewish church by that ceremonial washing that was then in use: But\nthe contrary to this will appear from what we shall have occasion to\nspeak to, under a following head, when we consider what baptism was a\nsign and seal of; which is equally applicable to the church in our day,\nas it was to those who lived in the first planting thereof.\n\nII. It is farther observed, that baptism is to be performed in the name\nof the Father, of the Son, and of the Holy Ghost. This contains in it a\nprofessed acknowledgment, in this solemn act of dedication of the divine\nTrinity; and accordingly it is an act of religious worship, in which\nGod\u2019s right to the persons baptized, is publicly owned, and an\nintimation given, that all saving blessings, which are desired or\nexpected in this ordinance, are given by the Father, through a Mediator,\npurchased by the Son, and applied by the Holy Spirit. This includes in\nit much more than a being baptized by the authority of these divine\npersons; which is all that some of the Antitrinitarians will allow to be\nmeant by, in their name: For though no ordinance can be rightly\nperformed but by a divine warrant, yet this warrant is equally extended\nto the administering, or engaging in any other ordinance; and therefore,\na being baptized in the name of the Father, Son, and Holy Ghost,\nsignifies more than this; namely, a person\u2019s being dedicated to them; in\nwhich dedication, a solemn profession is made, that they have a right to\nall religious worship, which we are obliged to perform as well as that\nall our hope of salvation is from them: Therefore, some think, that this\nidea, which is principally intended in the form of baptism, would be\nbetter expressed, if the words of institution[62] were rendered _into\nthe name_ of the Father, &c. as it is rendered elsewhere, Gal. iii. 27.\nwhere the apostle is speaking of a person\u2019s being _baptized into\nChrist_[63], and explains it as denoting a _putting on Christ_; or a\nprofessing, as it is said, ver. 29. that _we are Christ\u2019s_. Thus they\nwho are baptized in the name of the Father, Son, and Holy Ghost, are\ndenoted hereby, to be professedly their servants and subjects; under an\nindispensible obligation to put their trust in, and hope for, all saving\nblessings from them, according to the tenor of the gospel.\n\nIt is enquired, by some, whether it be absolutely necessary, in the\nadministration of this ordinance, explicitly to make mention of the name\nof the Father, Son, and Holy Ghost? and some assert, that it is not;\nbecause we read of persons being _baptized in the name of Jesus_, in\nActs xix. 5. without any mention of the name of the Father, or Holy\nGhost; and in chap. viii. 16. the same thing is mentioned, as it is\nsaid, _They were baptized in the name of the Lord Jesus_. But to this it\nmay be replied, that it does not appear, that this was the express form\nof words used in baptizing those that are here mentioned; but it only\nargues, that the ordinance was administered, and that Christ\u2019s name and\nglory was proclaimed therein: So that, though the other divine persons\nare not particularly mentioned, it does not follow from thence, that\nthey did not adhere to the express words of institution, which were\ngiven to the apostles; it might as well be argued, that John did not\nbaptize in the name of any of the Divine persons; since when we read of\nhis baptism, it is said, _I baptize you with water_; but it does not\nthence follow, that he did not baptize them in the name of God; inasmuch\nas he plainly confesses that _God sent him to baptize with water_, John\ni. 33.\n\nBut, that this matter may be set in a just light, we must distinguish\nbetween a person\u2019s omitting to mention the Son or Holy Ghost, in the\nform of baptism, as denying them to be divine persons, (in which case\nthe ordinance is invalid;) and his doing this for no other reason, but\nbecause he thinks that we are not to be tied up to a particular form of\nwords, but may sometimes baptize in the name of the Father, Son, and\nHoly Ghost; and, at other times, in the name of Jesus: In this case, I\nwill not say that the ordinance is invalid; but yet, his manner of\nadministering it, will be highly offensive to many serious Christians,\nand can hardly be reckoned an instance of faithfulness to Christ; who\nhas, by an express command, intimated what words are to be used therein.\n\nIII. We are now to consider, what is signified in baptism, and what\nengagements are laid on the person baptized. There are some, especially\namong the Socinians, who maintain, that it is only an external, or\nvisible badge of Christianity in general, signifying a person\u2019s right to\nbe called a Christian, or a professor of that religion, which was\ninstituted by our Saviour; and their design herein seems to be, that\nthey might evade the force of the argument which we bring to prove the\ndivinity of the Son and Spirit, from their being the object of that\nreligious worship, which according to our explication thereof, is\ncontained in it. Did they intend, by being a Christian, the same thing\nas we do, namely, a subjection to Christ, as a divine person, or a\nprofessed obligation which we are laid under, to worship God the Father,\nthrough the Son, by the Spirit, we should have no contention with them\nabout this matter: But since we are not agreed as to the meaning of\nbeing a Christian, especially, since they intend no more hereby than our\nbeing obliged to adhere to a certain scheme of religious worship\nprescribed by Christ, of what kind soever it be, in like manner as a\nperson is called a Mahometan, because he embraces Mahomet\u2019s Alcoran as a\nrule of faith, we cannot think this general account of baptism, as an\nexternal badge of Christianity, to be a sufficient explication of what\nis intended by it as a sign, or significant ordinance.\n\nThere are several things mentioned in this answer, of which, it is said,\nto be a sign and seal, _viz._ of our engrafting into Christ, and\nobtaining remission of sins by his blood, of our regeneration by his\nSpirit, our adoption, and resurrection unto eternal life, which include\nin them all the benefits of Christ\u2019s mediation; which have been\nparticularly explained under some foregoing answers: But there is one\nthat contains in it all the rest; and accordingly it is generally\nexpressed, by divines, as that which is a sign and seal of the covenant\nof grace, and all the duties, obligations, and privileges that are\neither enjoined or bestowed therein. What this covenant is, together\nwith the blessings thereof, and how the grace of God is manifested\ntherein, has been likewise considered under some foregoing answers[65].\nTherefore all that I shall now add concerning it, is, that it contains\nall the promises in which our salvation is included, of which there is\none that comprehends all the rest, whereby it is often expressed,\nnamely, that God will be a God unto his people, Gen. xiv. 1. _their\nshield, and exceeding great reward_, chap. xvii. And elsewhere that he\nwill _put his laws into their minds, and write them in their hearts, and\nwill be to them a God; and they shall be to him a people_, Heb. viii.\n10. There are very great privileges contained in this relation, namely,\nour being under the special care and protection of Christ, having a\nright to what he has purchased, and that inheritance which he has laid\nup in heaven for his children, their enjoying communion with him here,\nand being made happy with him hereafter.\n\nNow the main thing to be considered, is, how baptism is a sign and seal\nthereof? To this it may be answered, that we are not to suppose that\nthis, or any other ordinance, confers the grace of the covenant, as the\nPapists pretend[66]; for it is, at most, but a significant sign or seal\nthereof; whereas, the grace of the covenant is the thing signified\nthereby. There are, as has been before observed two ways, by which\npersons may be said to be in covenant with God, namely, professedly, or\nvisibly, which is the immediate intent and design of this ordinance; and\nthere is a being in covenant, as laying hold on the grace of the\ncovenant, when we give up ourselves to Christ, by faith; and, as the\nconsequence thereof, lay claim to the blessings of his redemption. Now\nbaptism is a sign and seal of the covenant of grace in both these\nsenses, though in different respects. The ordinance itself is a\nprofessed dedication to God, or an acknowledgment that the person\nbaptized is obliged to be the Lord\u2019s; and signifies his right to the\nexternal blessings of the covenant of grace, which are contained in the\ngospel-dispensation. There is also more than this contained in a\nperson\u2019s being given to God in baptism, whether it be by himself as in\nthose who are baptized when adult; or by his parents, as in the case of\ninfants, in that the person who dedicates, expresses his faith in\nChrist, the Mediator of the covenant, and hopes for the saving blessings\nwhich he has purchased for his people. It is one thing, for this\nordinance to confer these blessings, and another, for it to be an\ninstituted means, in which we express our faith and hope, that these\nblessings shall be bestowed, the person being devoted to God with that\nview.\n\nThere are other two things that are more especially signified in\nbaptism, namely, privileges expected, and obligations acknowledged.\n\n1. The privileges expected are such as accompany salvation, which are\nthe special gift of the Holy Ghost, _viz._ the taking away the guilt and\npollution of sin, and our being made partakers of all the blessings that\nChrist hath purchased, and God the Father, in him, has promised to the\nheirs of salvation. I do not say, that all who are baptized are made\npartakers of these privileges; but they are given up to God, or give up\nthemselves to him in this ordinance, in hope of obtaining them.\n\n2. Here is a public profession, or acknowledgment of our obligation to\nbe the Lord\u2019s. This is, from the nature of the thing, implied in its\nbeing a dedication to God. When we make a surrender of ourselves to him,\nwe do hereby declare, that we are willing to be his servants and\nsubjects, and entirely at his disposal: This is contained in a fiducial\nact of self-dedication to God, and cannot be done by one in the behalf\nof another: And, it is to be feared, that many, who give up themselves\nto God in this ordinance, when adult, though they make a profession of\ntheir faith, yet do not give up themselves by faith; but that is only\nknown to the heart-searching God: Nevertheless, as we express our faith\nand hope, in this ordinance, concerning the privileges but now\nmentioned; so we, in this act of dedication, confess, that God has a\nright to us, and that it is our indispensible duty to be his, so that\nhereby we are, either by our own consent, as in self-dedication,\nprofessedly the Lord\u2019s; or this is acknowledged by those who have a\nright to dedicate, and thereby to signify this obligation; which,\nbecause it is highly just and reasonable, the persons devoted are\nobliged to stand to, or else are brought under a great degree of guilt,\nin not being stedfast in God\u2019s covenant.\n\nThere is one thing more mentioned in this answer, namely, that the\nperson baptized, is solemnly admitted into the visible church, which I\nrather choose to pass over; since it is hard to understand what some\nmean by the visible church, and a person\u2019s becoming a member thereof by\nbaptism. We have elsewhere considered the difficulties that are\ncontained in the description of the visible church; together with the\nqualifications for, and admission of persons into church-communion.[67]\nIf, by being admitted into the visible church, we are to understand that\na person has a right to all the ordinances of the church by baptism,\nwithout being admitted afterwards into it by mutual consent; this is\ncontrary to the faith and practice of most of the reformed churches. And\nif, on the other hand, they mean hereby, that here is a public\ndeclaration of our hope, that the person baptized shall be made partaker\nof those privileges which Christ has purchased for, and given to his\nchurch: This is no more than what has been already explained in our\nconsidering the baptismal expectations and obligations; but, whether\nthis can be properly called an admission into the church, I rather leave\nto be determined by those who better understand what they mean, when\nthey say that this is done in baptism, than I do.[68]\n\nFootnote 59:\n\n  \u0392\u03b1\u03c0\u03c4\u03b9\u03b6\u03c9, has been said to signify immergo and _exclusively_ when\n  applied to sacred baptism. And this is necessary to establish\n  immersion as the only mode. The question is not, therefore, whether\n  \u0392\u03b1\u03c0\u03c4\u03b9\u03b6\u03c9, sometimes signifies to immerse, but _whether it never\n  signifies any thing else_. This can be proved, it is presumed, by no\n  Lexicographer, and no version of the New Testament. In the New\n  Testament it is taken in different senses, for example we read of a\n  Baptism with _the Holy Ghost and with fire_. It is therefore a\n  _generic_ term and not _specific_, as _immerse_ cannot be substituted\n  for it in all places. If a specific Greek term signifying to _plunge_\n  had occasionally been used for it, in the New Testament, yet baptism\n  being in our Saviour\u2019s commission to his disciples, should not have\n  been confined to one mode, but this is never the case. The numerous\n  admissions of our divines, that \u0392\u03b1\u03c0\u03c4\u03b9\u03b6\u03c9, primarily signifies to\n  _immerse_, and which are disingenuously collected to impose on the\n  ignorant; do not weaken our cause, as they did neither influence the\n  practice nor sentiments of those who used them.\n\n  If \u0392\u03b1\u03c0\u03c4\u03b9\u03b6\u03c9, signifies to _immerse totally_, or _partially_; to dip, to\n  cleanse, or purify, &c. it leaves the mode to our convenience or\n  choice; and reason also accords, that the mode is unimportant with\n  respect to moral defilement.\u2014Porphery has \u201c\u0392\u03b1\u03c0\u03c4\u03b9\u03b6\u03b5\u03c4\u03b1\u03b9 \u03bc\u03b5\u03c7\u03c1\u03b9 \u03ba\u03b5\u03c6\u03b1\u03bb\u03b7\u03c2.\u201d\n  The oracle said \u201c\u0392\u03b1\u03c0\u03c4\u03b9\u03b6\u03b7 _him as a bottle_\u201d (of leather, which could\n  swim) \u201c_but it is not lawful to plunge him wholly under water_.\u201d\n  Strabo says, \u201c\u0392\u03b1\u03c0\u03c4\u03b9\u03b6\u03bf\u03bc\u03b5\u03bd\u03c9\u03bd _up to the waist_.\u201d Aristotle says\n  \u201c\u0392\u03b1\u03c0\u03c4\u03b5\u03b9\u03ba\u03b1\u03b9 \u03b1\u03bd\u03b8\u03b9\u03b6\u03b5\u03b9 \u03c4\u03b7\u03bd\u03c7\u03b5\u03b9\u03c1\u03b1,\u201d _it stains and renders florid the hand_.\n  Aristophanes says, \u201c\u0392\u03b1\u03c0\u03c4\u03bf\u03bc\u03b5\u03bd\u03bf\u03c2 \u0392\u03c1\u03b1\u03c7\u03b5\u03b9\u03bf\u03b9\u03c2,\u201d _stained with tawny\n  colours_. Homer says, \u201c\u00a8\u0395\u03b2\u03b1\u03c0\u03c4\u03b5\u03c4\u03bf \u03b4\u1fbd\u1fbd \u03b1\u03b9\u03bc\u03b1\u03c4\u03b9 \u03bb\u03b9\u03bc\u03bd\u03c9,\u201d _And the fountain\n  was tinged with blood_. Rev. xix. 13. \u201c\u0399\u03bc\u03b1\u03c4\u03c9\u03bd \u0392\u03b5\u03b2\u03b1\u03bc\u03b5\u03bd\u03bf\u03bd \u03b1\u03b9\u03bc\u03b1\u03c4\u03b9.\u201d\n  Isaiah xxi. 4. \u201c_Fearfulness_ \u0392\u03b1\u03c0\u03c4\u03b9\u03b6\u03b5\u03b9 _me_.\u201d\n\nFootnote 60:\n\n  \u0394\u03b9\u03b1\u03c6\u03bf\u03c1\u03bf\u03b9\u03c2 \u03b2\u03b1\u03c0\u03c4\u03b9\u03c3\u03bc\u03bf\u03b9\u03c2.\n\nFootnote 61:\n\n  The promulgation of this command marks a new and important era in the\n  history of the church and of the world. These words may be considered\n  as the public and formal abrogation of the Mosaic economy; and the\n  authoritative annunciation of the new order of things under the\n  gospel.\n\n  The first communications of divine truth, through Adam and Noah, were\n  made indiscriminately to the human family; but, in both instances, the\n  precious deposit was generally adulterated, and nearly lost. The\n  wisdom of God, therefore, saw it to be necessary to select and\n  separate from the idolatrous world, a particular family which might\n  serve as a repository of the divine oracles and institutions; until\n  that \u2018_Seed of the woman_\u2019 should come, of whom it was predicted, that\n  he should \u2018_bruise the serpent\u2019s head_:\u2019 and that _\u2018seed of Abraham\u2019\n  in whom all the families of the earth should be blessed_.\n\n  But when JESUS CHRIST, _our great high-priest of good things to come,\n  had, through the eternal Spirit, offered himself without spot to God,\n  to bear the sins of many_; and had _by this one offering of his own\n  body, perfected them that are sanctified_, the service of the first\n  tabernacle was set aside, and as to any utility, or divine authority,\n  ceased forever; as an emblem of which, the veil of the temple was rent\n  in twain from the top to the bottom, at the very moment of expiation;\n  when Christ our high-priest, by sheding his vital blood and pouring\n  out his soul unto death, _offered his one great sacrifice for sins_.\n\n  So great, however, was the power of early and national prejudice, that\n  the apostles did not, for some time, understand the extent of their\n  commission. They had, before, been sent on a short mission, on which\n  occasion it was ordered, that they should not go _into the way of the\n  Gentiles_, nor even _enter into any city of the Samaritans_; and they\n  seem to have thought, that by going _into all the world_, and\n  _preaching to every creature_, no more was intended, than that they\n  should go to the seed of Abraham now widely dispersed among the\n  nations. But this veil was soon removed, by a particular revelation\n  made to Peter in a vision; and by the calling of Paul to the\n  apostleship, who, from the beginning, received commission to go to the\n  Gentiles, and was, in a peculiar manner, designated and directed, _to\n  preach among the Gentiles the unsearchable riches of Christ_.\n\n  DR. ALEXANDER\u2019S MISSIONARY SERMON.\n\nFootnote 62:\n\n  \u0395\u03b9\u03c2 \u03c4\u1f78 \u1f41\u03bd\u03bf\u03bc\u03b1.\n\nFootnote 63:\n\n  \u0395\u03b9\u03c2 \u03a7\u03c1\u03b9\u03c3\u03c4\u03cc\u03bd.\n\nFootnote 65:\n\n  _See vol. II. Quest. XXXI, XXXII. Page 167, & 185._\n\nFootnote 66:\n\n  _There is a common aphorism among them, that the sacraments, and\n  baptism in particular, confer grace, ex opere operato._\n\nFootnote 67:\n\n  _See vol. II. page 166-216._\n\nFootnote 68:\n\n  The Gospel is glad tidings of great joy, not a system of new and\n  terrifying restrictions and exclusions; so far from retracting\n  formerly conceded privileges, and confining the church within narrower\n  limits, it publishes peace and salvation, and invites the whole human\n  family to participate in these blessings. It must either be referred\n  to the impressions it has made, or to uninterrupted usage that females\n  have, by a general consent, been deemed to possess an unquestionable\n  right to approach the holy communion, though neither precept for it is\n  found, nor an example of it recorded in the Scriptures. This baptism\n  of infants was still less necessary to be enjoined by, and less likely\n  to have been noticed in the short history given us of apostolical\n  transactions.\n\n  He who gave parental affection, and is the Lord of his church under\n  every dispensation, conferred on children at an early age of the world\n  the privilege of sharing with their parents in the seals of grace, and\n  bearing the tokens of his covenant. Jewish christians having\n  themselves experienced such benignity, and been given to the same God,\n  whom they now served under brighter displays of his eternal and\n  unchangeable love, could not have expected, that, an entrance into the\n  milder gospel-church would have been denied to the seed whom God had\n  given them, and whom they had devoted to him not only in prayer, but\n  in that ordinance which he had appointed for the purpose. An ordinance\n  which being now obsolete was supplied by another, apparently as proper\n  for their children as themselves. Because infants are incapable of\n  repenting and believing, these duties were not required nor expected\n  of them, either under the old, or new dispensation; but though\n  incapable of actual sin, and therefore free from obligations of\n  obedience unto the law, yet their nature is not pure, and consequently\n  needs the sanctifying influence of divine grace, which can correct the\n  latent enmity, and renew the soul. They are capable, therefore, of\n  spiritual blessings, and may consequently be members of the invisible\n  church, and received into the church triumphant. The obvious\n  reasonableness of the privilege of being received with their parents\n  into the society of the worshippers of God, a privilege publicly known\n  to have been conferred by the great Head of the church, equally\n  prevented the supposition of an implied repeal, and the necessity of a\n  renewal of the right.\n\n  If indeed there had been a different religion introduced; if\n  christians were not engrafted into the old stock; if they worshipped\n  some other than the God of Israel; if there was another moral law,\n  another Christ than he whose day the fathers anticipated, and another\n  faith; this privilege of receiving infants into the church might have\n  been interrupted; and in that case unless expressly again enjoined, it\n  ought not to have been regarded in practice. But if the christian\n  religion is founded upon the prophets; if the peculiarities of the\n  Jewish worship were but shadows of gospel things; if both were\n  directed to the same glory of God and salvation of men; if they both\n  enjoined the same holiness and presented the same object of faith; if\n  those who were saved under the Old Testament shall be associated with\n  those who are saved under the New; the privileges formerly granted to\n  children will remain the same; and it is not wonderful that the first\n  christian should obey the dictates of parental tenderness; and that\n  desiring the salvation of their children as well as their own, should\n  cause their households to be baptized as well as themselves. To have\n  affirmed in the gospel history expressly, that children were a part of\n  the household, could have answered no purpose in the first days of\n  christianity, but would have been thought repetitions and unmeaning\n  until modern times. In the fifth, in the third and even so early as in\n  the second century, the baptism of infants was the established usage\n  of the church, and it was then thought, and not disputed, to have been\n  the practice of the apostles themselves.\n\n\n\n\n                             Quest. CLXVI.\n\n\n    QUEST. CLXVI. _Unto whom is baptism to be administered?_\n\n    _Answ._ Baptism is not to be administered to any that are out of the\n    visible church, and so strangers from the covenant of promise, till\n    they profess their faith in Christ, and obedience to him; but\n    infants descending from parents, either both, or but one of them,\n    professing faith in Christ, and obedience to him, are in that\n    respect within the covenant, and to be baptised.\n\nIn this answer, which principally respects the subjects of baptism, we\nhave,\n\nI. An account of those who are excluded from this privilege, _viz._ such\nas are out of the visible church, and so strangers from the covenant of\npromise. The visible church is here considered in the most large and\nless proper acceptation of the word, as denoting all who profess the\ntrue religion; and in this respect is opposed to the Jews and heathen,\nand those who, though they live in a Christian nation, are grossly\nignorant of the gospel, and act as though they thought that it did not\nbelong to them, not seeing themselves obliged to make any profession\nthereof: These may be ranked among infidels, as much as the heathen\nthemselves; and, according to this sense of the word, are not members of\nthe visible church; and, consequently, while they remain so, are not to\nbe admitted to baptism. This is agreeable to the sentiments and practice\nof most of the reformed churches; and it cannot but be reckoned highly\nreasonable, by all who consider baptism as an ordinance in which a\npublic profession is made of the person\u2019s being devoted to God the\nFather, Son, and Holy Ghost; and, if he be considered as adult (and of\nsuch we are now speaking) there is a signification, and thereby a\nprofession made, that he gives up himself to God; and, if the ordinance\nbe rightly applied, there must be an harmony between the inward design\nof the person dedicating, and the true intent and meaning of the\nexternal sign thereof; which, by divine appointment, is a visible\ndeclaration of his adhering by faith, to the Father, Son, and Holy\nGhost, and embracing that salvation which takes its rise from them. This\ntherefore must be done by faith; or else the ordinance is engaged in\nafter an hypocritical manner; which will tend to God\u2019s dishonour, and\nthe prejudice rather than the advantage of him, to whom it is\nadministered.\n\nII. We are now to consider the necessity of their making a profession of\ntheir faith in Christ, and obedience to him, who being adult, are\nadmitted to baptism. It was supposed, under the last head, that if there\nbe not an harmony between the internal frame of spirit, in the person\nbaptized, and the intent of the external sign thereof, the ordinance is\nnot rightly applied to him, inasmuch as he pretends to dedicate himself\nto God; but, in reality does not do this by faith: And now it may be\nfarther considered, that it is necessary that he should make it appear,\nthat he is a believer, by a profession of his faith; otherwise, he that\nadministers the ordinance, together with the assembly, who are present\nat the same time, cannot conclude that they are performing a service\nthat is acceptable to God; therefore, for their sakes, as well as his\nown, the person to be baptized, ought to make a profession of his\nsubjection to Christ, as what is signified in this ordinance.\n\nThis is agreeable to the words of institution, in Matt. xxviii. 19. _Go\nye therefore, and teach all nations, baptizing them_, &c. and in Mark\nxvi. 15. _Go ye into all the world, and preach the gospel to every\ncreature; he that believeth and is baptized, shall be saved_, &c. I am\nsensible that some, who have defended infant-baptism, or rather\nattempted to answer objection taken from this, and such like scriptures\nagainst it, have endeavoured to prove the Greek word[69] signifies,\n_make_ persons _disciples_; and accordingly it is a metaphor taken from\nthe practice of a person\u2019s being put under the care of one who is\nqualified to instruct him, whose disciple he is said to be, in order to\nhis being taught by him; and therefore they suppose, that we are made\ndisciples by baptism, and afterwards to be _taught to observe all things\nwhatsoever Christ hath commanded_; and this is taken notice of in the\nmarginal reading of our Bibles; which supposes that the word may be\nrendered, _make disciples of all nations_: But, I cannot think this\nsense of the word so defensible, or agreeable to the design of our\nSaviour, as that of our translation, _viz._ _Go teach all nations_;\nwhich agrees with the words of the other evangelist, _Go preach the\ngospel to every creature_: And besides, while we have recourse to this\nsense to defend infant-baptism, we do not rightly consider that this\ncannot be well applied to adult-baptism, which the apostles were first\nto practise; for it cannot be said concerning the heathen, that they are\nfirst to be taken under Christ\u2019s care by baptism, and then instructed in\nthe doctrines of the gospel, by his ministers[70].[71]\n\nMoreover, a profession of faith in those who are baptized when adult, is\nagreeable to the practice of the Christian church in the first planting\nthereof: Thus it is said, in Acts ii. 41. _They that gladly received the\nword were baptized_: And this might also be observed in the account we\nhave of the jailor and the Eunuch\u2019s being first converted, and then\nbaptized, in Acts xvi. 31-33. chap. viii. 37, 38. But, if it be retorted\nupon us, as though we were giving up the cause of infant-baptism, it\nmust be observed, that this does not, in the least, affect it; for when\nour Saviour gave forth his commission to the apostles, to teach or\npreach the gospel to all nations, and baptize them, it is to be\nsupposed, that their ministry was to be exercised among the adult, and\nthat these then were utter strangers to Christ and his gospel; therefore\nit would have been a preposterous thing to put them upon devoting\nthemselves to him, before they were persuaded to believe in him: neither\ncould they devote their children till they had first dedicated\nthemselves to him, and this leads us to consider,\n\nIII. The right of infants to baptism, provided they, who are required to\ndedicate them to God therein, are believers; and particularly, that such\nmay be baptized who descend from parents of whom only one is a believer.\nThis will appear,\n\n1. If we consider baptism as an ordinance of dedication: Accordingly,\nlet it be observed,\n\n(1.) That it is the indispensible duty of believers, to devote\nthemselves and all they have, to God, which is founded in the law of\nnature, and is the result of God\u2019s right to us and ours. Whatever we\nhave received from him, is to be surrendered or given up to him; whereby\nwe own him to be the proprietor of all things, and our dependence upon\nhim for them, and that they are to be improved to his glory. This is, in\na particular manner, to be applied to our infant-seed, whom it is our\nduty to devote to the Lord, as we receive them from him: However, there\nis this difference between the dedication of persons, from that of\nthings, to God, that we are to devote them to him, in hope of their\nobtaining the blessings which they are capable of, at present, or shall\nstand in need of from him, hereafter. This, I think, is allowed, by all\nChristians. Nothing is more common, than for some who cannot see that it\nis their duty to baptize their children, to dedicate or devote them to\nGod, by faith and prayer; which they do in a very solemn manner; and\nthat with expectation of spiritual blessings, as an encouragement of\ntheir faith, so far as they apprehend them capable of receiving them.\n\n(2.) We shall now consider, that baptism, in the general idea thereof,\nis an ordinance of dedication or consecration of persons to God. If this\nbe not allowed of, I cannot see how it can be performed by faith, in the\nname of the Father, Son, and Holy Ghost; or how this can be a visible\nputting on of Christ, as the apostle styles it, Gal. iii. 27.\n\n_Object._ This proposition would not be denied, if baptism were to be\nconsidered as an ordinance of self-dedication, but then it would\neffectually overthrow the doctrine of infant-baptism; for since infants\ncannot devote themselves to God in this ordinance, therefore it is not\nto be applied to them.\n\n_Answ._ To this it may be replied, that as there is no other medium,\nwhich, I apprehend, can be made use of to prove that the solemn acts of\nconsecration or dedication to God in baptism, is to be made only by\nourselves, but what is taken from a supposition of the matter in\ncontroversy, by those who assert that infants are not to be baptized: So\nif this method of reasoning be allowed of, we might as well say, on the\nother hand; infants are to be baptized; therefore baptism is not an\nordinance of self-dedication, since they cannot devote themselves to\nGod; and that would militate against what, I think, is allowed of by\nall, that baptism, when applied to the adult, is an ordinance of\nself-dedication. That which I would therefore more directly assert, in\nanswer to this objection is, that baptism is an ordinance of dedication,\neither of ourselves, or others; provided the person who dedicates, has a\nright to that which he devotes to God, and can do it by faith. When I\ndo, as it were, pass over my right to another, there is nothing required\nin order hereunto, but that I can lawfully do it, considering it as my\nproperty; and this is no less to be doubted concerning the infant-seed\nof believers than I can question, whether an adult person has a right to\nhimself, when he gives up himself to God in this ordinance.[72]\n\n(3.) It follows, from the last head, that parents, who have a right to\ntheir infant-seed, may devote them to God in baptism, provided they can\ndo it by faith; and therefore a profession of faith, is only necessary\nin those who are active, in this ordinance, not in them that are merely\npassive. This we are obliged to maintain against those who often\nintimate that children are not to be baptized, because they are not\ncapable of believing: Or when it is replied hereunto, that they are\ncapable of having the seeds of faith, though not the acts thereof; this\nis generally reckoned insufficient to support our argument, by those who\nare on the other side of the question; inasmuch as it cannot well be\ndetermined, what infants have the seeds of faith, and what not; and, I\nthink those arguments which are generally brought to prove that the\ninfants of believing parents, as such, have the seeds of faith, on the\naccount whereof they are to be baptized can hardly be defended; because\nmany good men have wicked children.\n\nTherefore what we insist on in this argument, is, that believing parents\nmay give up their children to God in baptism, in hope of their obtaining\nthe blessings of the covenant,[73] whether they are able to conclude\nthat they have the seeds of grace or no; they may devote them to God in\nhope of regeneration; though they cannot know them to be regenerate, as\nall ordinances are to be performed with this view, that they may be\nrendered effectual means of grace. And from hence it may be inferred, as\nis observed in this answer, that infants descending from parents, either\nboth, or but one of them, professing faith in Christ, are to be\nbaptized; since one parent has as much a right to the child as the\nother: Therefore, the unbelief of one does not exclude the other from\ngiving it up to God by faith, in hope of its obtaining the saving\nblessings of the covenant of grace. 1 Cor. vii. 14.\n\n2. The right of the infant-seed of believers to baptism, may be farther\nproved, from their being capable of the privileges signified therein;\nand under an indispensable obligation to perform the duties which they,\nwho dedicate them to God, make a public profession of, as agreeable to\nthe design of this ordinance. None are to be excluded from any of those\nordinances, which Christ has given to the church, but they who are\neither in a natural or a moral sense, to be deemed incapable subjects\nthereof. Some, indeed, are incapable of engaging in ordinances, by\nreason of a natural unmeetness for them, as infants are not to be\nadmitted to the Lord\u2019s supper, as being under a natural incapacity; and,\nignorant and profane persons are not to be admitted to it, as being\nunder a moral incapacity; and, for the same reason, a wicked man, when\nadult, is not a proper subject of baptism: But if there be neither of\nthese bars to exclude persons, they are not to be denied the advantage\nof any ordinance. This, I think will be allowed by all; and therefore,\nthe only thing I need prove is, that infants are not incapable of the\nprincipal things signified in baptism. That they are not incapable of\nbeing dedicated to God, has been proved under the last head; and now we\nshall consider several privileges that are signified therein, which they\nare equally capable of; as,\n\n(1.) Baptism is an external sign of that faith and hope which he has,\nthat dedicates a person to God, that the person dedicated, shall obtain\nthe saving blessings of the covenant of grace; Now, that infants are\ncapable of these blessings, none will deny, who suppose them capable of\nsalvation. If we suppose infants not to have regenerating grace, which\nis neither to be affirmed or denied, it being a matter, at present,\nunknown to us; yet they are capable of having it, for the reason but now\nassigned; and though they cannot at present, put forth any acts of\ngrace, they will be capable thereof, as soon as they are able to discern\nbetween good and evil.\n\nThey are not excluded by their infant-state, from being under Christ\u2019s\nspecial care; which is, doubtless, to be extended to elect infants as\nwell as others; and they are capable of being discharged from the guilt\nof original sin, though not of laying claim to this privilege, which\nthey may be enabled to do afterwards. Now, if infants are capable of\nthese privileges, certainly the person who dedicates them to God, (who\nhas a right to do it, inasmuch as they are his property, and he is able\nto do it by faith) may devote them to him, with the exercise of this\ngrace, and a fiducial expectation that they shall obtain these\nprivileges: And, indeed, when we engage in this ordinance, we ought to\nexpect some saving blessings, as the consequence hereof, as much as when\nwe engage in any other ordinance of divine appointment.\n\n_Object._ It is objected to this, that though a person may devote his\nchild to God in hope of his obtaining saving blessings; yet he cannot\nexercise any act of faith, that he shall obtain them: Therefore though\nhe may perform this duty with a degree of hope, or, at least, with a\ndesire hereof; yet he cannot do it by faith: Therefore, if children are\nto be devoted to God by faith, they are not the subjects of this\nordinance.\n\n_Answ._ To this it may be replied, that some things may be said to be\ndone by faith, when we have not a certain ground to expect the saving\nfruits and effects thereof. Suppose an infant was expiring and the\ntender parent concerned about its salvation, whether he has a certain\nexpectation that it shall be saved or no; yet he may, and ought to be\nearnest with God by faith and prayer, that the child may be happy when\ntaken out of the world; and, if he finds that he has the lively exercise\nof faith, with respect to this matter, this will afford him some degree\nof hope, that God, who excited this grace in him, will own it by giving\nthe blessings which he desires; which is the only comfort that a parent\ncan take in the loss of his infant-seed: And, may there not be this act\nof faith, when he dedicates him to God in baptism? Did we assert that\ngiving up our children to God by faith, necessarily infers their\nobtaining saving blessings, the objection would have some force in it;\nor if there could be no faith exercised, without our being certainly\npersuaded that this should have a saving effect; then it might be\nargued, that because we are not certain that infants shall be saved,\ntherefore we cannot give them up to God by faith: But if there may be\nfaith, where there is not this certain persuasion, or any ground by\nwhich this matter may be determined, then, I think, it will follow, that\ninfants may be devoted to God by faith, as well as with a desire of\ntheir obtaining saving blessings, and, consequently, this objection does\nnot take away the force of our argument. We are far from supposing that\nbaptismal dedication necessarily infers these saving blessings, or is\ninseparably connected with them, so that the one cannot be without the\nother. Therefore, it is sufficient to our purpose, to suppose that they\nare capable of those blessings which faith desires, and, it may be,\nhopes for; and, consequently, of those things which are principally\nsignified in baptism.\n\n(2.) Infants are under an indispensable obligation to perform the duties\nwhich are incumbent on those who are given up to God in baptism, and\nsignified thereby. This respects some things future, (they being, at\npresent, incapable of performing any duty) and, indeed, obligations to\nperform duties may respect the time to come, as well as the time\npresent; as when a person is bound to pay a just debt, this obligation\nis valid though it is not expected that it should be immediately paid.\nThus infants are professedly bound, when given up to God, to be the\nLord\u2019s: Whether ever they will give up themselves to him by faith, or\nno, is unknown to us, nevertheless, the obligation will take place as\nsoon as they are capable of doing good or evil. Therefore it follows,\nthat the parent may bind his child to be the Lord\u2019s, inasmuch as the\nobligation is just, as being founded in God\u2019s right to obedience, and\nwhen he has laid his child under it in this ordinance, he ought\nafterwards strictly to charge him to stand to it, as he would not\ncontract double guilt; not only in neglecting to perform an\nindispensable duty, but to pay that debt of obedience which has been so\nsolemnly acknowledged in this ordinance. These arguments taken from the\nnature and design of the ordinance of baptism, give me the fullest\nconviction concerning our warrant to apply it to infants: But there is\none more which is not wholly to be passed over, _viz._\n\n(3). It appears, that the infant-seed of believers, are to be\nconsecrated or devoted to God in baptism, because they are included in\nthe covenant wherein God has promised that he will be a God to his\npeople, and to their seed; who are, upon this account, styled _holy_\nEzra. ix. 2. And it is said concerning Israel, that _they are the seed\nof the blessed of the Lord, and their off-spring with them_, Isa. lxv.\n23. the _branch_ is said to be _holy_, together with _the root_, Rom.\nxi. 16. and _the children of the promise are counted for the seed_,\nchap. ix. 8. that is included in that covenant in which God promised\nthat he would be a God to children, together with their parents, as he\nsays to Abraham; _I will establish my covenant between me and thee, and\nto thy seed after thee, to be a God unto thee, and to thy seed after\nthee_, Gen. xvii. 7. And, in this sense, I think, we are to understand\nthe apostle\u2019s words, in 1 Cor. vii. 14.[74] _The unbelieving husband is\nsanctified by the believing wife, and the unbelieving wife by the\nbelieving husband; else were your children unclean, but now are they\nholy._ By these, and other expressions of the like-nature, we are not to\nunderstand the special saving grace of regeneration and sanctification;\nfor that is not a privilege that descends from parents to children by\nbirth, as our Saviour says, _We are born not of blood, nor of the will\nof the flesh, nor of the will of man, but of God_, John i. 13.\nTherefore, when some, who are on the other side of the question, think\nthat we intend hereby the saving blessings of the covenant, or that\nholiness which is an internal qualification or meetness for heaven, they\ndo not rightly understand our meaning. Some, indeed, may have given\noccasion to conclude that they intend this, who speak of the grace of\nregeneration as conferred in baptism; and assert, that it intitles\npersons to salvation, if they happen to die before they are adult:\nWhereas, if afterward they appear to be in an unconverted state, by the\nwickedness of their conversation, they are said to fall from that grace.\nThis is what I do not well understand; nor do I intend, when I speak of\nthe infants of believers as an holy seed, that they are all internally\nregenerate or sanctified from the womb; but they are included in the\nexternal dispensation of the covenant of grace; which must be reckoned a\ngreater advantage than if they had descended from Indians, who are\nstrangers to it.\n\nI am sensible, indeed, that they who deny infant-baptism, suppose that\nthe holiness of the children spoken of by the apostle in the scripture\nbut now referred to, who descended from parents, of whom one only was a\nbeliever, implies nothing else but their being legitimate: But that does\nnot seem to be his meaning; inasmuch as marriage is an ordinance of the\nlaw of nature, which all, without distinction, have a right to, heathens\nas much as Christians; and the children of the one, are as legitimate as\nthose of the other. Therefore, there is something else intended by their\nbeing holy, namely, the same thing that is meant in those other\nscriptures that we but now referred to, as taken for an external\nrelative holiness, whereby God must be supposed to have a greater regard\nto them than to others who are styled unclean; and, if this does not\ninfer, as was before observed, their being internally regenerate or\nsanctified: yet it is not a word without an idea affixed to it:\nTherefore we must understand thereby, an holiness in the lowest sense of\nthe word; as children, are said to be _an heritage of the Lord, and the\nfruit of the womb his reward_, Psal. cxxxvii. 7. or, it denotes the\nobligation they are laid under, by the privilege of their descending\nfrom believing parents, to adhere to their fathers\u2019 God; which\nobligation is professed or acknowledged, when they are dedicated to him\nin baptism, as has been before observed; and this is the use which I\nwould make of this account which we have of them in scripture, to prove\ntheir right to be devoted to God in this ordinance.\n\nAnd, I think, we do not assert this without some warrant from scripture;\nfor when God told Abraham, in the promise but now mentioned, that he\nwould be _a God unto him, and to his seed_, which is the foundation of\ntheir federal holiness; this is assigned as a reason why they should be\ndevoted to God in circumcision, Gen. xvii. 10. for we cannot but\nconclude circumcision, as we do baptism, to have been an ordinance of\ndedication or separation to God: And, in Acts ii. 39. when the apostle\nhad been pressing those Jews, amongst the mixed multitude, to whom he\nhad preached, to _repent and be baptized_; and encouraged them to hope\nfor the _gift of the Holy Ghost_; he assigns this as a reason, namely,\nthat _the promise was to them and to their children_, which refers to\nthe promise of the covenant made with Abraham, and his seed; and it\nimmediately follows, _and to them that are afar off_, that is, the\nGentiles, who might claim this promise, when they believed, whom the\napostle calls elsewhere, _children of the promise, as Isaac was_, Gal.\niv. 28. These who are styled, before conversion, a people _afar off_,\nwere after it reckoned the spiritual seed of Abraham, and so had a right\nto the blessings of the covenant, that God would be a God to them; and,\nby a parity of reason, in the same sense in which the seed of Abraham\nwere children of the promise, the seed of all other believers are to be\nreckoned so, till by their own act and deed, they renounce this external\ncovenant relation: Now, from hence it may be inferred, that if they\nstand in this relation, to God, this is publicly to be owned; and\naccordingly they are to be given up to him in baptism, as there is\ntherein a professed declaration thereof.\n\nAs to what was but now inferred from the infant-seed of believers under\nthe Old Testament having a right to circumcision, because they were\nincluded in the covenant which God made with their fathers, that\ntherefore they have a right to baptism; this is not to be wholly passed\nover; though, I am sensible, they who deny infant-baptism, will not\nallow of the consequence. Some have argued, in opposition to it, that\ncircumcision was ordained to be a sign and seal of that covenant of\npeculiarity, which God made with the Jewish church, or of those\nblessings which they were made partakers of, as a nation excelling\nothers, in name, honour, and glory: But this, I think, comes far short\nof what the apostle says on that subject, _viz_. that it was _a seal of\nthe righteousness of faith_, Rom. iv. 11. And, indeed, when we call that\ndispensation a covenant of peculiarity, we intend nothing else thereby,\nbut some external privileges annexed to the saving blessings of the\ncovenant of grace; and therefore, Abraham\u2019s faith was conversant on both\nof them; the righteousness of faith, which respected his own salvation,\nand that of his spiritual seed; and those privileges of a lower nature,\nwhich they who were, in other respects, his seed, were made partakers\nof, by virtue of the covenant, in which God promised that he would be a\nGod to him, and to his seed. Moreover, it is generally denied, by those\nwho are on the other side of the question, that baptism comes in the\nroom of circumcision. This therefore remains to be proved, in order to\nour establishing the consequence, that since children were to be devoted\nunto God by circumcision under the law, they are to be devoted unto him\nby baptism, under the gospel-dispensation.\n\nNow, that this may appear, let it be considered, that God has\nsubstituted some ordinances, under the gospel-dispensation, in the room\nof others, which were formerly observed under the ceremonial law. Thus\nthe Lord\u2019s supper is instituted in the room of the passover; otherwise\nthe apostle would never have alluded to one when he speaks of the other,\nand says, _Christ, our passover, is sacrificed for us; therefore let us\nkeep the feast_, &c. 1 Cor. v. 7, 8. And we have as much ground to\nconclude, that baptism comes in the room of circumcision, as we have\nthat any gospel-ordinance comes in the room of another, that belonged to\nthe ceremonial law, from what the apostle says, _in whom ye are\ncircumcised by the circumcision made without hands, buried with him in\nbaptism_, Col. ii. 11, 12. where he speaks of the thing signified by\ncircumcision and baptism, as being the same, namely, our communion with\nChrist in his death; so that the thing signified by baptism, is styled,\nas it were, a spiritual circumcision: Therefore, since these two\nordinances, signify the same thing for substance, and are set one\nagainst the other in this scripture, we may, I think, infer from thence,\nthat baptism comes in the room of circumcision.\n\nAnd, it is farther argued, that baptism being the only initiating\nordinance, at present, as circumcision was of old; so that the first\nvisible profession that was made, especially by any significant\nordinance, that they were the Lord\u2019s, was made therein, which is what we\nunderstand by an initiating ordinance under the gospel, as circumcision\nwas under the law, then it follows, that it comes in the room thereof;\nor else no other ordinance does: But if it be said, that no ordinance\ncomes in the room of circumcision, then the privileges of the church\nunder this present dispensation, would be, in a very disadvantageous\ncircumstance, less than they were under the former; and if infants\nreceived any advantage by being devoted to God by circumcision of old,\nbut are not to be devoted to him by baptism now, their condition is much\nworse than that of those who were the children of such as lived under\nthe legal dispensation; whereas, on the other hand, God has not, under\nthis present dispensation, abridged the church of its privileges, but\nrather increased them.\n\n_Obj._ 1. It is objected, that infants have no right to baptism, because\nthey cannot believe and repent, since these graces are often mentioned\nin scripture, as a necessary qualification of those who have a right to\nthis ordinance, as might be sufficiently proved from those scriptures in\nwhich persons are said first to believe and repent, and then to be\nbaptized; and, in order thereunto, _the gospel_ was first to be\n_preached_, according to our Saviour\u2019s direction, Mark xvi. 15, 16. And\nwe read of persons _gladly receiving_ it, and _then_ being _baptized_,\nActs. ii. 41. therefore Philip would not baptize the Eunuch till he\nprofessed his faith in Christ, chap. viii. 37, 38. Moreover, this is\ncalled an ordinance of repentance, as none have a right to it, but those\nwho repent: Thus it is said, _John preached the baptism of repentance\nfor the remission of sins_, Mark i. 4. and elsewhere, that he _baptized\nwith the baptism of repentance, saying to the people, that they should\nbelieve on him which should come after him, that is, on Christ Jesus_,\nActs. xix. 4.\n\n_Answ._ We do not deny the necessity of faith and repentance to baptism,\nin them who are adult, as appears by those concessions which have been\nmade under a foregoing head; in which we considered, that none are to be\nbaptized if adult, till they profess faith in Christ and obedience to\nhim; and this ought to be accompanied with repentance, otherwise it is\nnot true and genuine; therefore we freely owned also, that the gospel\nwas to be preached by the apostles, to those who were immediately\nconcerned in their ministry, before they were either to be baptized\nthemselves, or their infant-seed. Nevertheless this does not overthrow\nthe doctrine of infant-baptism, since that, as has been before proved,\ndepends upon different qualifications. Faith is, no doubt, necessary in\nthe person that dedicates, or devotes to God: But, if what has been said\nconcerning the obligation which every one that is able to dedicate his\nchild to God by faith, is under, to do it, (as much as he that is able\nto dedicate himself to him by faith, when adult, is bound to do it,) be\ntrue; then we are to have regard only to the faith of him that\ndedicates, and to hope for the saving privileges of faith and\nrepentance, and all other graces, as divine blessings to be bestowed on\nthe person devoted to God, as the great end which we have in view in\nthis solemn action.[75]\n\n_Obj._ 2. There is another objection which is concluded, by some, to be\nunanswerable, _viz._ that there is neither precept, nor example in the\nNew Testament, that gives the least countenance to our baptizing\ninfants; therefore it cannot be reckoned a scripture doctrine, and\nconsequently is not from heaven, but of men.[76]\n\n_Answ._ To this it may be replied, that consequences justly deduced from\nscripture, are equally binding with the words or examples contained\ntherein. If this be not allowed of, we shall hardly be able to prove\nmany doctrines which we reckon not only to be true, but of great\nimportance. It would be endless to enter into a detail of particulars,\nto illustrate and confirm this matter; and I cannot but think it\nunnecessary, since they who deny infant-baptism, do not deny the\nvalidity of just scripture-consequences.[77]\n\nTherefore, all that I need say to this is, that if the method we have\ntaken to prove infant-baptism, appears to be just; and if the premises\nbe true, the conclusion deduced from them, must be allowed of; namely,\nthat the infants of believing parents are to be baptized, though this be\nnot contained in so many express words in scripture: And, I cannot but\nthink that the objection would equally hold good against Christ\u2019s dying\nfor infants, as well as others, or of their being capable of\njustification, regeneration, and the saving blessings of the covenant of\ngrace; and it might as well be inferred from hence, that they are not to\nbe devoted to God in other instances, besides that of baptism; or that\nwe have not the least ground to expect their salvation; for it would be\nas hard a matter to find this contained in express words of scripture,\nas that which is the matter in controversy, to wit, that they are to be\nbaptized.\n\nHere I cannot but take notice of the method which the learned Dr.\nLightfoot takes to account for the silence of scripture, as to this\nmatter[78], which is, for substance, as follows, _viz._ that baptism was\nwell enough known to the Jews, as practised by them under the ceremonial\nlaw; by which he means the ordinance in general, as including in it a\nconsecration to God, to worship him in that way which he then\ninstituted; and accordingly they are said to have been _baptized into\nMoses_. He also adds, that the apostle speaking concerning this matter,\nas referring to what was done _in the cloud, and the sea_, 1 Cor. x. 2.\nsupposes that the whole congregation, of which the infants which they\nhad in their arms, were a part, were solemnly devoted to God at that\ntime; which, I cannot but conclude to be more agreeable to the sense of\nthe word _baptize_, than that which some critics give, who suppose that\nnothing is intended by it, but their being wet, or sprinkled with the\nwater of the sea, as they passed through it; for that was only an\noccasional baptism, which could not be well avoided. But, if I may be\nallowed a little to alter or improve on his method of reasoning, I\nrather think, that the apostle\u2019s meaning is, that the whole congregation\nwas _baptized into Moses_, soon after they were delivered from the\nEgyptians, while they were encamped at the sea-shore; at which time,\nGod, for their security, spread a cloud for a covering to them; and\nthen, as the kind hand of Providence had led the way, and brought them\nunder a renewed engagement, they hereupon expressed their gratitude and\nobligation to be God\u2019s people, by this universal dedication to him in\nbaptism. But to return to the author but now mentioned; he adds, that\nwhen Jacob was delivered from Laban, and set about the work of reforming\nhis household, he ordered them, not only to _put away the strange gods\nthat were among them_, but _to be clean_, Gen. xxxv. 2. by which, as he\nobserves, the Jews confess, that baptism, or a dedication to God by\nwashing, is intended. He also observes, that the ordinance of baptism in\ngeneral, before Christ instituted gospel-baptism, was so well known by\nthe Jewish church, that they no sooner heard that John baptized, but\nthey came to his baptism; and they did not ask him, why dost thou make\nuse of this rite of baptizing? but, what is thy warrant, or, _who sent\nthee to baptize_? He further adds, that both John and Christ took up\nbaptism as they found it in the Jewish church; by which he means the\nordinance in general, without regard to some circumstances, in which\nChrist\u2019s baptism differed from that which was practised under the\nceremonial law; and this was, as he observes, applied by the Jewish\nchurch to infants as well as grown persons; therefore, our Saviour had\nno occasion, (when he instituted this ordinance with those\ncircumstances, agreeable to the gospel-state, in which it differs from\nthe baptism which was before practised,) to command them to baptize all\nnations, that is, all who were the subjects of baptism, and infants in\nparticular.\n\n_Obj._ 3. It is further objected, that our Saviour was not baptized in\nhis infancy; therefore his example is to be followed, and, consequently,\nno one is to be baptized till he be adult.\n\n_Answ._ To this it may be replied, that every circumstance or action in\nthe life of Christ, is not designed to be an example to us; and, indeed,\nthere were some things signified in his baptism, that are not in ours,\ninasmuch as in its application to him, it did not signify his being\ncleansed from the guilt and power of sin. The only thing wherein that\nwhich was signified in his baptism, agrees with ours, is in that he\ndevoted himself unto God, not as expecting salvation through a Mediator\nas we do, but as denoting his consent to engage in the work that he came\ninto the world about; which he now began to perform in a public manner,\nwhich he fulfilled in the course of his ministry, while he went about\ndoing good. Now it was not convenient that this should be done in his\ninfancy; for though the work of redemption began from that time; yet his\nproving himself to be the Messiah, especially his doing this in a public\nmanner, did not take place till he was thirty years of age, and then he\nwas baptized, that this might be an ordinance for the faith of his\nchurch, that he was engaged in the work of our redemption. Moreover, it\nmust be considered, that John\u2019s baptism, which circumstantially differed\nfrom that which was practised in the Jewish church, as well as our\nSaviour\u2019s, was not instituted till the year before Christ was baptized;\ntherefore he could not be baptized agreeably to the alteration that was\nmade in baptism at this time, had he been baptized in his infancy.\n\n_Obj._ 4. It is further objected, that infant baptism is a novelty, and\nnot practised by the church in the earliest ages thereof from the\napostles\u2019 time.\n\n_Answ._ To this it may be replied, that if this could be proved to be\ntrue, I should regard arguments deduced from scripture-consequences,\nmuch more than the sense of antiquity to determine this matter. The\nprincipal use of the writings of the Fathers, in my opinion, is to lead\nus into the knowledge of what relates to the historical account of the\naffairs of the church in their respective ages. The main thing supposed\nin this objection is, that infant-baptism was not practised in the early\nages of the church; the contrary to which will appear, if we consider\nsome things mentioned by the Fathers concerning this matter: Thus Justin\nMartyr says, we have not received the carnal but circumcision by\nspiritual baptism; and all persons are, in like manner, enjoined to\nreceive it, as they were to receive circumcision of old, wherein he\nrefers to that of the apostle, in Coloss. ii. 11, 12. _We are\ncircumcised with the circumcision made without hands, buried with him in\nbaptism_; and, consequently, he supposes that baptism comes in the room\nof circumcision, as has been observed elsewhere; and he likewise speaks\nof their being brought to the water, and there regenerated; by which he\nmeans, baptized, in the same manner as we are, in the name of the\nFather, our Lord and Saviour, and the Holy Ghost[79]. And Cyprian, in a\ncouncil, wherein there were sixty-six bishops convened, delivered it not\nonly as his opinion, but supposes it to have been received by them all,\nthat infants ought to be baptized before the eighth day, in answer to a\nquestion under debate, whether the time in which this ordinance was to\nbe performed ought to be the same with that in which children were\ncircumcised under the law[80]. And, Iren\u00e6us[81], speaks of Christ\u2019s\nsanctifying and saving persons of every age, infants not excepted; and\ntherefore they are to be regenerated; by which he means, baptized; as\nthe Fathers often put the thing signified for the sign: And Gregory\nNazianzen speaks to the same purpose[82], that baptism may be performed\nas circumcision was, on the eighth day; but that it ought not to be\nomitted any longer, than till the children are two, or three years old.\nAnd to this I might add, the testimony of Augustin; who asserts, that it\nhad been practised by the church, in foregoing ages, from our Saviour\u2019s\ntime; which, had it not been matter of fact, he would, doubtless, have\nbeen disproved by Pelagius, and his other antagonists[83].\n\nIt is further objected, by those who deny infant-baptism, that the\npractice of many in the ancient church, who deferred baptism till they\nwere adult, argues, that they did not think it lawful for any to be\nbaptized in infancy. Thus Constantine the great, as Eusebius observes,\nwas not baptized till a little before his death: And, it is well known,\nthat Gregory Nazianzen, and Chrysostom, Ambrose, Augustin, and others of\nthe Fathers, were not baptized till they came to a state of manhood; and\nTertullian, who lived in the second century, exhorts persons to defer\nbaptism, and adds, that it is the safest way to delay the baptism of\ninfants, till they are capable of engaging for themselves, being arrived\nto years of discretion[84].[85] But to this it may be answered, that\nparticular instances, or the sentiments of some of the Fathers are not\nsufficient to prove that infant-baptism was not practised by the ancient\nchurch. As to what is alleged concerning Constantine\u2019s not being\nbaptized till a little before his death, and Gregory Nazianzen,\nChrysostom, _&c._ not till they were adult: This may be accounted for,\nby supposing that their parents did not embrace the Christian religion\nwhile they were infants: and, if that were true, they ought not to be\nbaptized till they could give up themselves to God by faith: This a late\nlearned writer attempts to prove[86]. Moreover, some who have been\nconverted, have neglected baptism, out of a scruple they have had of\ntheir unfitness for it, as many, in our day, do the Lord\u2019s supper; and\nothers, it may he, might have neglected to baptize their infants, or to\nbe baptized themselves, till they apprehended themselves near to death,\nas being misled by a false supposition, which was imbibed by several,\nthat baptism washed away sin; therefore, the nearer they were to their\nend, the more prepared they would be, by this ordinance, for a better\nworld. However, whether it was neglected for this, or any other reason,\nit does not much affect the argument we are maintaining, our design\nbeing principally to prove, that it was practised in the early ages of\nthe church; and, in what instances soever it was omitted, it was not\nbecause they denied that the infants of believing parents had a right to\nit. As to several things mentioned by the authors before cited, and\nothers that treat on that subject, whereby they seem to maintain the\nabsolute necessity thereof, to wash away the pollution of sin; or, when\nthey assert, that it is as necessary to salvation as regenerating grace,\nwe have nothing to say as to this method of reasoning: However, whatever\nthey speak in defence of it, is a sufficient evidence that it is not a\npractice of late invention.\n\nAs to what respects Tertullian\u2019s advice to defer baptism till persons\nwere capable to engage for themselves; this caution argues, that it was\npractised by some, which is the principal thing designed to be proved.\nAnd the reason assigned by him for the neglect of baptism, being this,\nbecause the sureties, who undertook to instruct them in the doctrines of\nreligion, often promised more than they made conscience of performing,\nand so brought themselves into a snare thereby; therefore, for their\nsakes, infant-baptism, which could not be administered without sureties,\nhad better be delayed; this only proves that he was against\ninfant-baptism for some prudential reasons, as it was attended with this\ninconvenience, not that he thought it was in itself unlawful to be\npractised by them. From hence we may conclude, that the objection taken\nfrom infant-baptism, being supposed to be a novelty, does not weaken the\ncause we are maintaining[87]. Thus concerning the subjects of baptism.\n\nWe are now to consider the mode thereof, or what we are to understand by\nthe word baptism. It is said, in the foregoing answer, to be the washing\nwith water, in the name of the Father, and of the Son, and of the Holy\nGhost. There has been a great dispute in the world, concerning the\nmeaning of the word \u03b2\u03b1\u03c0\u03c4\u03b9\u03b6\u03c9, by which this ordinance is expressed; from\nwhence arises the different mode of the administration thereof. Some\nthink, that it only signifies the putting a person, or thing, into the\nwater, whereby it is covered, or, as it were, buried in it; which is\notherwise expressed by the word dipping. Others (whose opinion I cannot\nbut acquiesce in) conclude that it may as well be performed by the\napplication of water, though it be in a different manner, either by\npouring or sprinkling; and accordingly, that it signifies the using the\nmeans of cleansing by the application of water, whatever be the form or\nmode thereof. This argument depends very much upon the sense in which\nthe word is applied to the action intended thereby, either in scripture\nor other writers. And, inasmuch as the sense thereof, as used in\nscripture, and other writings, is well explained by the learned and\njudicious Dr. Owen, agreeably to the sense we have given of the word; I\nhave no occasion to make any other critical remarks upon it, by\nreferring to those writings in which the word is found[88].\n\nBut, since the greatest number of christians are not so well versed in\nthe Greek language, as to be able to judge whether those methods of\nreasoning that are taken from the use of the word which we render\n_baptize_, are sufficiently conclusive: And, when it is asserted, that\nmany who are undoubtedly very good masters of the Greek tongue, have\ndetermined that it signifies all manner of washing with water, as well\nas dipping into it, this will be reckoned, by them, a very fruitless and\nunprofitable subject; however, we are obliged to mention it, because\ngreat stress is usually laid on the sense of this word, to establish\nthat mode of baptism which is always used by those who are on the other\nside of the question.\n\nI shall take leave to add, to what that learned author, but now quoted,\nrefers to, has observed on this subject; that it does not appear to me\nthat the word \u0392\u03b1\u03c0\u03c4\u03b9\u03b6\u03c9 always signifies to wash, by dipping into water,\nbut by the application of water some other way; because it is sometimes\napplied to those things which were too large and cumbersome, and\ntherefore could not well be cleansed that way. Thus it is said, in Mark\nvii. 4. that _the Pharisees_ not only _held the washing_, or, as it is\nin the Greek, _the baptism of cups and pots, and brazen vessels_, which\nmight, indeed, be washed by immersion, but of _tables_, or, as it may be\nrendered, of _beds_, or those seats on which the Jews, according to the\ncustom of the eastern nations, lay at their ease, when they eat their\nmeals. These, I conceive were washed some other way, different from that\nof dipping or plunging in water; And if it was possible that they might\nbe washed that way, yet the word may be applied to innumerable things,\nthat cannot be baptized by immersion: Therefore, the general sense that\nwe have given of it, that it signifies to wash, whether by dipping into\nthe water, or by the application of water to the thing washed, may\njustify our practice, with respect to the mode of baptism, commonly used\nby us.\n\n_Object._ 1. It is objected hereunto, that the mode used by us, is not\nproperly baptism, but rantism; or, that to sprinkle, or pour, is not to\nbaptize.\n\n_Answ._ To this it may be replied, that this method of begging the\nquestion in controversy, is never reckoned a fair way of arguing. If\nbaptism be a using the means of cleansing, by the application of water,\nwhich is the thing we contend for, then the word _baptize_ may as well\nbe applied to it as to any other mode of washing. That which may be\nfurther replied to this objection is, that if the thing signified by the\naction of baptizing, namely, the blood of Jesus, together with those\ngifts and graces of the Spirit, which are applied to those to whom God\nmakes this a saving ordinance, be sometimes set forth by sprinkling or\npouring clean water upon a person, then it cannot be well concluded,\nthat sprinkling, or pouring, is not baptizing, though it differ very\nmuch from that which they who contend with us about this matter\ngenerally call baptizing. That sprinkling or pouring, is sometimes used\nin scripture, to signify the conferring of those spiritual gifts and\ngraces which are signified in baptism, is very evident; inasmuch as it\nis said in John i. 17. _The blood of Jesus Christ his Son, cleanseth us\nfrom all sin_; and this is called _the blood of sprinkling_, in Heb.\nxii. 24. 1 Pet. i. 2. Therefore, in a spiritual sense, sprinkling is\ncalled cleansing from sin; and the graces of the Spirit conferred in\nregeneration, are represented in Ezek. xxxvi. 25-27. by _sprinkling\nclean water_; which mode of speaking would never be used, were not\nsprinkling a means of cleansing. And, some think, that the apostle when\nhe speaks of our _drawing near to God, having our bodies washed with\npure water_, Heb. x. 22, intends the ordinance of baptism; yet it\nalludes to the ceremonial cleansings that were under the law, which were\noften done by sprinkling: Therefore we cannot but assert, that\nsprinkling water in baptism, is as much cleansing as any other mode used\ntherein.\n\nMoreover, sometimes the thing signified in baptism, is represented by a\nmetaphor taken from pouring; which, if our mode of baptizing be just,\nwill not seem disagreeable to it; and, it may be, the explication is\ntaken from it, as the conferring the Holy Ghost, which they who were\nbaptized were given to expect, is often called _pouring out the Spirit_,\nActs ii. 17, 18. chap. viii. 38.\n\n_Obj._ There is another objection which is concluded by many, to be\nunanswerable, viz. that when we read of baptism in the New Testament,\nthe person baptized is said to _go down into the water_. Thus the Eunich\ndid, chap. viii. 38. and immediately after this, he is said to _come up\nout of the water_; which can be applied, as is supposed, to no other\nmode of baptism but that of immersion.\n\n_Answ._ To this it may be replied, that the whole strength of this\nobjection depends upon the sense that is given of the Greek particles,\nwhich we often render _into_, and _out of_[90]. But this will have no\nweight with any but those who are unacquainted with the Greek language,\nsince it is so well known to all that understand it, that the former of\nthese particles often signifies _to_, as well as _into_; and the latter\n_from_, as well as _out of_; as innumerable instances might easily be\ngiven, was it needful, from scripture, and other Greek authors, in which\nthe words are applied to those things, that according to the natural\nsignification thereof, cannot be understood as denoting _into_, or _out\nof_. There is one scripture which no one can suppose is to be taken in\nany other sense but what is agreeable to our present purpose, _viz._\nMat. xvii. 27. wherein our Saviour bids Peter _Go to the sea[91], and\ncast an hook, and take the fish that first cometh thence_, &c. where, by\n_go to the sea_, we can understand nothing else, but go to the\nsea-shore; and yet the word is the same with that which is, in some\nother places, rendered _into_. There are other scriptures in which\npersons are said to _go to the mountain_, or some other places, wherein\nit would be very improper to say, that they went into the place; though\nthe word be the same with that which in other instances we render\n_into_. And the word[92] which is sometimes rendered _out of_, is\nfrequently rendered _from_, and can be understood in no other sense: As\nwhen it is said, in Luke xi. 31. _The queen of the south came from the\nutmost parts of the earth, to hear the wisdom of Solomon_; which cannot\nbe understood of her coming _out of_, but _from_ thence. But, this\nmatter being so well known to all that read the New Testament in the\noriginal, it is needless for me to give any other instances.[93]\n\nAs to what concerns the Eunuch\u2019s _going into the water_, I cannot think\nany thing else is intended by it, but that he descended or lighted down\nfrom his chariot, to the water, that is, by a metonymy, to the\nwater-side, in order to his being baptized by Philip. It is no uncommon\nmode of speaking, to say, that a person goes down to the river-side, to\ntake water, or to the well, to draw it; therefore, this is no strain on\nthe sense of the word; and I am the rather inclined to give into this\nopinion, because some modern travellers, taking notice of the place\nwhere this was done, intimate, that it was only a spring of water; and\ntherefore without sufficient depth to plunge the body in: And some\nancient writers, who lived between three and four hundred years after\nour Saviour\u2019s time, as Jerom and Eusebius, intimate the same thing. If\nit be said, that these may be mistaken as to the place, inasmuch as the\nparticular spot of ground in which this water was, is not mentioned in\nscripture: I will not lay much stress upon it; however, I cannot but\nobserve, that it is represented by a diminutive expression, as it is\nsaid, they _came to a certain water_, that is, probably, a brook, which\nwas by the way-side; not a river, or a great collection of water. And it\nis further observed, that Philip, as well as the Eunuch, _went down into\nthe water_; though none suppose that he was plunged in the water;\ntherefore it does not certainly appear, from the sense of the word, that\nthe Eunuch was, unless the matter in controversy be taken for granted,\nthat baptism can be performed in no other way, but by plunging.\n\nMoreover, _to go down to the water_, does not always signify in other\nscriptures, going down to the bottom of the water; as when the Psalmist,\nin Psal. cvii. 23. speaks of them that _go down to the sea in ships_, he\ndoes not mean them that go down to the bottom of it; therefore, going\ndown to the water does not always signify being plunged in it. As for\nwhat is said concerning Philip and the eunuch\u2019s _coming up out of the\nwater_, it may very fairly be understood of their returning from the\nwater-side, and the eunuch\u2019s going up again into his chariot. Moreover,\nI cannot but think, that in this, and all other places, where persons\nare said to _come up out of the water_, it denotes an action performed\nwith design, and the perfect exercise of the understanding in him that\ndoes it; which seems not agreeable to one who is at the bottom of the\nwater, and cannot well come up from thence, unless by the help of him\nthat baptized him. The sense of the words, _coming out of the water_, is\nagreeable to what is said concerning our Saviour at his baptism, in\nMatt. iii. 16. _Jesus went up straightway out of the water_; which seems\nto be a mistake in our translation; where the words \u03b1\u03c0\u1f78 \u03c4\u03bf\u1fe6 \u1f51\u03b4\u03b1\u03bb\u03bf\u03c2, have\nbeen rendered, _from the water_; which is of the same import with the\nsense of the Greek particle \u1f10\u03ba when a person is said to _come up out of\nthe water_.\n\n_Obj._ 3. It seems very evident, that John the Baptist used no other\nmode but that of immersion; because he chose those places to exercise\nthis part of his ministry in, that were well supplied with water,\nsufficient for this purpose. Accordingly, we first read of his removing\nfrom the _wilderness of Judea_, in which he _preached the doctrine of\nrepentance_; and told the people, that _the kingdom of heaven_, that is,\nthe gospel-state, which was to begin with the appearing of the Messiah,\n_was at hand_; and then we read of his removing to the banks of the\nriver Jordan, for the conveniency of baptizing those who came to him for\nthat purpose: And, after that, we read of another station in which he\nresided, _viz._ _Enon, near to Salim_; and this reason is assigned;\n_because there was much water there_, John iii. 23. Now, if he had\nbaptized by sprinkling, or pouring a little water on the face, he had no\nneed to remove out of the _wilderness of Judea_: For, whatever scarcity\nof water there might be there, it was no difficult matter for him to be\nsupplied with enough to serve his occasion, had this been his mode of\nbaptizing.\n\n_Answ._ To this it may be replied, that though John removed to Jordan\nand \u00c6non, that he might be well supplied with water, as he daily wanted\nlarge quantities thereof; yet it doth not necessarily follow from hence,\nthat this was done for the sake of immersion therein: And it doth not\nsufficiently appear to me, that \u00c6non afforded water deep enough for a\nperson to be baptized in it after this manner; for it seems to be but a\nsmall tract of land, in which it is hardly probable, that there were\nmany lakes, or rivers of water contained; which is as much as can be\nsaid concerning a well watered country. Therefore, I think, the\nwords[94] ought to have been rendered _many waters_; by which we are to\nunderstand, as Dr. Lightfoot observes, that it was a place of\nsprings[95], or small brooks of water. This place John chose, that he\nmight be supplied with water for his use; but it doth not, I think,\nnecessarily, follow from hence, that he baptized by immersion; Besides,\nif there had been a great collection of waters there, there would have\nbeen some indications thereof at this day; which, I believe, it would be\nhard to prove that there are.\n\nAs to the other part of the objection, that it was a very easy matter\nfor him to have been supplied with water in the wilderness of Judea, to\nbaptize by sprinkling or pouring, by his having it brought to him in\nvessels for that purpose: It may be replied, that if he had only poured\nwater on the head or face, there is no need to suppose that he was so\nsparing of it, as not to use above a spoonful, especially when it was so\neasy a matter for him, by his removing to another station, to be better\nsupplied. If there was but a little water poured on every one that came\nto be baptized by him, it would require a very great quantity of water\nto baptize the vast multitudes that came to him; inasmuch as it is said,\nthat _Jerusalem, and all Judea, and all the region round about Jordan,\nwere baptized of him_: It is one thing for a little water to be brought\nin a bason to baptize a person or two, and another thing for this to be\ndone in the case under our present consideration. Moreover, it is\ncertain, that in hot countries, and particularly in Judea; and more\nespecially in the wilderness thereof, there was a very great scarcity of\nwater; accordingly we read, sometimes, that water was so valuable a\nthing, that it was reckoned a very considerable part of a man\u2019s estate:\nThus Isaac was envied by the Philistines, for all the wells his father\u2019s\nservants had digged; and then we read of their stopping them up, and his\ndigging other wells; and also of the strife between the herdsmen of\nGerar, and his herdsmen, for the possession thereof, Gen. xxvi. 14,-20.\nAnd we read, in Gen. xxi. 14,-16. that when Abraham sent Hagar away from\nhim with Ishmael, he gave her _bread_, and a _bottle of water_; and\n_when the water was spent in the bottle, she cast the child under one of\nthe shrubs_, despairing of his life; which she need not have done, if\nwater was so easy to come by as it is supposed in this objection. It is\ncertain, that a person may travel many miles without finding water to\nquench his thirst, in those desert places. This farther appears from\nSamson\u2019s being _ready to die for thirst_, after the great victory he had\nobtained over the Philistines, on which occasion God wrought a miracle\nto supply him, Judges xv. 18, 19, which can hardly be accounted for, if\nthere had been so great plenty of water in that country, as there is in\nours; this then, I apprehend to be the reason of John\u2019s removal to\nJordan and \u00c6non; therefore it doth not necessarily prove that his design\nwas to baptize in that way that is pleaded for by those on the other\nside of the question.\n\nMoreover, as it doth not sufficiently appear to me, from any thing\ncontained in the objection, that John used immersion in baptism, so it\nseems most agreeable, to some circumstances that attended it, to\nconclude that he did not; inasmuch as there was no conveniency for the\nchange of their garments, nor servants appointed to help them therein;\nwhich seems necessary to answer this occasion. And some have supposed,\nthat it might endanger the health of those who were infirm among them,\nand John\u2019s much more, who was obliged to stand many days together in the\nwater, or, at least, the greatest part thereof, while he was\nadministering this ordinance. And they who were baptized must\nimmediately retire when the ordinance was over, or it would endanger\ntheir health; unless we have recourse to a dispensation of providence,\nthat is next to miraculous: Though I am sensible, some say, that none\never suffered hereby in our day; which, if the observation be true, is a\nkind providence that they ought to be thankful for.\n\nBut if, after all that has been said on this matter, it will not be\nallowed that baptism signifies any thing else but dipping in water: Then\nI might farther allege, that this might be done by dipping the face,\nwhich is the principal part of the body, without plunging the whole\nbody; and this might answer the design of the ordinance as well as the\nother; since it is not the quantity used in a sacramental sign that is\nso much to be regarded, as the action performed, together with the\nmatter of it; if the smallest piece of bread, and a spoonful of wine are\nused in the Lord\u2019s supper, this is generally reckoned as well adapted to\nanswer the design of the ordinance, as if a great quantity of each were\nreceived by every one that partakes of it. Now, as to what concerns our\npresent argument, the washing a part of the body is deemed sufficient to\nsignify the thing intended, as much as though the whole body had been\nwashed. Thus when our Saviour washed his disciples\u2019 feet, and told\nPeter, _If_ he _washed him not, he had no part in him_, John xiii. 5.\nwherein (by the way) we may observe, that he calls washing his feet,\nwashing him, by a synecdoche, for a part of the whole; upon which\noccasion Peter replies, _not my feet only, but also my hands and my\nhead_; and Jesus answered, _He that is washed needeth not, save to wash\nhis feet, but is clean every whit_, ver. 10. by which, I think, he\nintends, that this signifies that cleansing, which is the spiritual\nmeaning thereof, as much as though the whole body had been washed with\nwater; for though one design hereof might be to teach them humility, and\nbrotherly kindness; yet it also signifies their being washed or cleansed\nby his blood and Spirit.\n\n_Obj._ 4. There is another objection on which very much stress is\ngenerally laid, which I should not do justice to the cause I am\nmaintaining, if I should wholly pass it over, taken from what the\napostle says, in Rom. vi. 3, 4, 5. _so many of us as were baptized into\nChrist Jesus, were baptized into his death: Therefore we were buried\nwith him by baptism[96] into death; that, like as Christ was raised up\nfrom the dead by the glory of the Father, even so we also should walk in\nnewness of life. For if we have been planted together in the likeness of\nhis death, we shall be also in the likeness of his resurrection._ From\nwhence it is argued, that there ought to be a similitude between the\nsign and the thing signified; and, consequently, that baptism should be\nperformed in such a way, that, by being covered with water, there might\nbe a resemblance of Christ\u2019s burial; and by being lifted up out of the\nwater, a resemblance of his resurrection: Therefore this ordinance doth\nnot only signify the using the means of cleansing with water, but the\nmode, namely, being plunged, or, as it were, buried in water.\n\n_Answ._ To this it may be replied, that it is not agreeable to the\nnature of a sacramental sign, in any other instance; that there should\nbe an analogy between the thing done, and what is signified thereby, any\notherwise than by divine appointment. Accordingly we observed, in the\nforegoing answer, that a sacrament has not a natural tendency to signify\nChrist, and his benefits; as the eating bread and drinking wine doth not\nsignify the body and blood of Christ, any otherwise than as this\nsignification is annexed by our Saviour, to the action performed; the\nsame, I think, may be applied to baptism; especially our consecration,\nand dedication to God therein; and if any other external sign had been\ninstituted, to signify the blessings of the covenant of grace, we should\nhave been as much obliged to make use of it as we were of water.\nTherefore, I conceive, the apostle, in this scripture, mentioned in the\nobjection, doth not refer to our being buried in water, or taken out of\nit, as a natural sign of Christ\u2019s burial and resurrection; but our\nhaving communion with him in his burial and resurrection. This, I think,\nwould hardly be denied by many, on the other side of the question, did\nnot the objection, but now mentioned, and the cause they maintain,\nrender it expedient for them to understand the words in another sense.\nThis is all that I shall say with respect to this matter in controversy,\nas to the subjects and mode of baptism; in which, as I should have been\nunfaithful, had I said less to it; so I have not the least inclination\nto treat those that differ from me in an unfriendly way, as having a\njust sense of their harmony with us, especially a great part of them, in\nthose doctrines that have a more immediate reference to our salvation.\n\nWe shall now proceed to consider, that as there are some who appear to\nbe grossly ignorant of the thing signified in baptism, who seem to\nengage in it, as though it were not a divine institution, concluding it\nto be little more than an external rite or form to be used in giving the\nchild a name, being induced hereto rather by custom, than a sense of the\nobligation they are under, to give up their children to God by faith\ntherein; so there are others who attribute too much to it, when they\nassert, that infants are hereby regenerated; and that if they die before\nthey commit actual sin, they are undoubtedly saved, inasmuch as they are\nhereby made members of Christ, children of God, and heirs of the kingdom\nof heaven: This seems to be an ascribing that to the ordinance, which is\nrather expected or desired, than conferred thereby.\n\nAs for the child\u2019s being signed with the sign of the cross, signifying\nhereby that he should not be ashamed to confess the faith of Christ\ncrucified, but manfully to fight under his banner against sin, the\nworld, and the devil; how much soever this may be a branch of that\nbaptismal obligation, which he is professedly under; yet I cannot see\nwhat warrant persons have to make use of this external sign and symbol,\nwhich can be reckoned no other than an ordinance for their faith, though\ndestitute of a divine institution.\n\nThere is also another thing practised by some in baptism, that is\ngreatly abused, namely, the requiring that some should be appointed as\nsureties for the child, by whom it is personated; and they engage, in a\nsolemn manner, in its behalf, that it shall fulfil the obligation that\nit is laid under, which is not only more than what is in their power to\nperform; but it is to be feared, that the greatest part of these\nsureties hardly think themselves obliged to shew any concern about them\nafterward. And that which is farther exceptionable in this matter, is\nthat the parents, who are more immediately obliged to give up their\nchildren to God, seem to be, as it were, excluded from having any hand\nin this matter.\n\nI have nothing to except against the first rise of this practice; which\nwas in the second century, when the church was under persecution; and\nthe design thereof was laudable and good, namely, that if the parents\nshould die before the child came of age; whereby it would be in danger\nof being seized on by the Heathen, and trained up in their superstitious\nand idolatrous mode of worship, the sureties promised, that, in this\ncase, they would deal with it as though it were their own child, and,\nbring it up in the Christian religion; which kind and pious concern for\nits welfare, might have been better expressed at some other time than in\nbaptism, lest this should be thought an appendix to that ordinance:\nHowever, through the goodness of God, the children of believing parents\nare not reduced to those hazardous circumstances; and therefore the\nobligation to do this, is less needful; but to vow, and not perform, is\nnot only useless to the child, but renders that only a matter of form,\nwhich they promise to do in this sacred ordinance.\n\nThe only thing that I shall add under this answer, is, that if we have\nbeen baptized, either in our infancy, or when adult, we are obliged, in\nfaithfulness, as we value our own souls, to improve it to the glory of\nGod, and our spiritual welfare in the whole conduct of our lives. And\nthis leads us to what is contained in the following answer.\n\nFootnote 69:\n\n  \u039c\u03b1\u03b8\u03b7\u03c4\u03b5\u03b9\u03c3\u03b1\u03c4\u03b5.\n\nFootnote 70:\n\n  _Vid Whitby in Loc._\n\nFootnote 71:\n\n  This then is a repetition; go, _teach_, baptize, _teach_. This\n  commission was to _disciple_ the world, baptizing and teaching are the\n  specification, and are participles agreeing with the nomination.\n\n  It is no inference from the position of baptizing before teaching are\n  that adults might be first baptized. This was the institution of the\n  ordinance of baptism as well as the apostolic commission; yet it\n  neither contains any direction either as to the mode or subjects;\n  because Christ spoke to Jews, who knew that adult proselytes were\n  carefully examined, whilst infants were circumcised with their parents\n  without such examination. They also knew the various modes of\n  religious purifications among the Jews; both John the Baptist, and\n  they having under that dispensation baptized. Neither is faith\n  essential to the validity of baptism, nor is the profession of it\n  required of such as are incapable of making it.\n\nFootnote 72:\n\n  To be brought into the visible church, is a high privilege, of which\n  infants are as capable now, as under the former dispensation. Consent\n  is not necessary; for infants receive inheritances. _This is by force\n  of municipal laws._ But are not the laws of God of equal\n  force?\u2014_Baptism implies obligations, which can be founded only on\n  consent._ Then it will follow that infants are not bound by human\n  laws, for they have not assented to the social compact; they are under\n  no obligation to obey parents, guardians, or masters, because they\n  either did not choose them, or were incompetent to make such choice;\n  they are not bound by the laws of God himself, which is this very\n  case, because they have not consented to his authority; and if they\n  never consent, they will be always free equally from all obligations,\n  and all sin. Such are the consequences of the above objection.\n\nFootnote 73:\n\n  The dictates of nature, uncontrouled by revelation, are the will of\n  Christ, and our rule of duty. The _will of Christ_, expressed in these\n  dictates, requires us to benefit our children as they are capable.\n  _Baptism_, as the initiatory seal of God\u2019s covenant, is a _benefit_ of\n  which infants are _capable_.\u2014This evidence is not _eclipsed_, but\n  _brightened_, by scripture authority, as we shall see in the sequel of\n  this chapter.\n\n  Let the reader carefully notice, that we do not suppose, by insisting\n  on this argument, the insufficiency of _direct scripture_ evidence:\n  for _this_ has been frequently urged with advantage, to satisfy\n  persons of the best dispositions and abilities. That is, reader, \u201csome\n  of the most eminent P\u0153dobaptists that ever filled the Professor\u2019s\n  chair, or that ever yet adorned the Protestant pulpit.\u201d But since our\n  opponents insist, that what has been so often urged, is not\n  conclusive; and _modestly_ affirm, it is only calculated to catch \u201cthe\n  eye of a _superficial_ observer;\u201d they are desired once more\n  impartially to weigh this reasoning, and then, if they are able, to\n  refute it. Let them know, however, that hackneyed phrases without\n  meaning\u2014principles taken upon trust\u2014and empty declamation\u2014must not be\n  palmed on us instead of solid arguments.\n\n  Were it necessary, it would be easy to shew, that the principles above\n  urged are no _novelty_; but are perfectly agreeable to experience,\u2014and\n  to the practical judgment of the most serious P\u0153dobaptists, both\n  illiterate and learned. But waving this, we proceed next to another\n  corroborating proof of the main proposition.\n\n  What we contend for is. That it is the _will of Christ_ we should\n  _baptize_ our infant children. In proof of this we have shewn, first,\n  that the _dictates of right reason_ require us to _benefit_ them, and\n  consequently to _baptize_ them; as baptism is always a benefit when\n  administered to _capable_ subjects. We come, secondly, to shew\u2014That\n  God has constantly approved of _this principle_, in all _preceding_\n  dispensations. In other words\u2014That the _principle_ of the last\n  argument is so far from being _weakened_ by scripture evidence, that\n  the Lord\u2019s _approbation_ of _it_, in his conduct towards the offspring\n  of his professing people, in all the dispensations of true religion,\n  is abundantly _illustrated_ and _confirmed_.\n\n  Mr. B\u2019s misapplied but favourite maxim\u2014\u201cPositive laws imply their\n  negative,\u201d has no force in the baptismal controversy, until he\n  demonstrates, in opposition to what is advanced, that the dictates of\n  right reason must be _smothered_, or else, that revelation\n  countermands their influence. But to _demonstrate_ the former, in\n  matters about which, on the supposition, scripture is silent, is no\n  easy task. And the difficulty will be _increased_ in proportion as the\n  sacred oracles corroborate reason\u2019s verdict. Let us now appeal to\n  these oracles.\n\n  We appeal to that period of the church, and dispensation of grace,\n  which extended from Adam to Noah. The inspired narrative of this long\n  space of time is very short: on which we make the following remarks.\n  We then assert,\n\n  Whatever exhibition of grace was made to antediluvian _parents_, was\n  constantly made to their _offspring_; and consequently whatever seals\n  of grace were granted to the former, must equally appertain to the\n  latter if not voluntary _rejectors_ of them. Therefore, all such\n  parents had a _revealed_ warrant to regard their offspring as entitled\n  to the _seals_ of the covenant, in _like manner_ as themselves,\n  according to their capacity. For,\n\n  All allow that Gen. iii. 15. contains the promulgation of gospel\n  grace; nor are we authorised to question the interest of _children_\n  therein with their parents, without an express contravention. For, it\n  were _unnatural_ for a parent to _confine_ such a _benefit_ to his own\n  person to the exclusion of his children, who are not only parts of his\n  family but of _himself_. To which we may add, that the phrase _thy\n  seed_, though principally referring to the Messiah, respected Eve\u2019s\n  _natural seed_ as sharers in common with herself in the exhibition of\n  mercy; and we suppose not less so than her _husband_. For this\n  application of the phrase _thy seed_, compare Gen. xvii. 7. and Gal.\n  iii. 16. Again,\n\n  It is generally agreed, that not only the institution of _sacrifices_,\n  but also the _coats_ of skin, (Gen. iii. 21.) were _emblematic_ of\n  covenant blessings; and not only so, in common with mere types, but\n  _seals_ of the covenant, as earnests and pledges of exhibited favour.\n  \u201cWho will deny,\u201d says Witsius, \u201cthat God\u2019s cloathing our first parents\n  was a _symbolical_ act? Do not Christ\u2019s own words (Rev. iii. 18.) very\n  clearly allude to this?\u201d As for _sacrifices_, they were slain at God\u2019s\n  command after the promulgation of the covenant. For, if Abel _offered\n  by faith_, (Heb xi. 4.) it presupposes the divine _institution_ of\n  them. And this institution, most probably, took place when God\u2014taking\n  occasion from the insufficiency of the aprons of fig-leaves, which the\n  fallen pair sewed together, to cover the shame of their\n  nakedness\u2014himself cloathed them with coats of skins. And most divines\n  agree, that it is very probable, these were the skins of those beasts\n  which were slain for _sacrifices_. However, God gave testimony to\n  these oblations of the ancient patriarchs, that they were _acceptable_\n  to him; but this cannot be supposed without admitting them to be\n  _divinely instituted_. Besides, a distinction of _clean_ and _unclean_\n  animals was observed before the deluge; which was not from _nature_,\n  but the mere divine pleasure; and may we not add, with a particular\n  respect to _sacrifices_? Now,\n\n  If, according to Witsius and others, these _skins of beasts_, and\n  _sacrifices_, were appointed _seals of the righteousness of faith_; I\n  would ask\u2014Was the _covenant_ directed for the use of their _seed in\n  common_ with the parents, and not the _seal_ in like manner? For, if\n  the seals be affixed to the covenant for _confirmation_ of its\n  contents, as well as, in another view, for signification; I would fain\n  know, by what rule of construction we can infer, that the covenant\n  _itself_ belongs to the parents and their seed _in common_, while the\n  _confirmation_ of it belongs _exclusively_ to the former? Is it not\n  contrary to _custom_ and _unreasonable_ to conclude, that a charter of\n  privileges, or a testamentary instrument, (which by the way express\n  the nature of the covenant) belongs to a man and his heirs _alike_,\n  but the confirming seal respects the former _only_; while on the\n  supposition, the sovereign, or the testator, has given _no ground_ for\n  such partiality? Besides,\n\n  If the covenant itself be a benefit to the persons to whom it is\n  directed, as it certainly is in _every_ dispensation of it, it follows\n  that the _confirmation_ of it is so; for parents, therefore, to _deny_\n  their offspring all the share in such common benefits they are capable\n  of, without a divine warrant, is _unnatural_, and an act of\n  _injustice_. We may therefore conclude\u2014that from Adam to Noah, the\n  _covenant_ and its _seals_ appertained to _infants_ in common with\n  their parents.\n\n  We appeal next to that period of the church which extended from Noah\n  to Abraham: On which we observe,\n\n  Whatever benefits and privileges belonged to the former dispensation,\n  continue to flow on to the present, if not _expressly_ repealed; for\n  the change of a dispensation _of itself_, is no adequate cause of\n  their abrogation. That would be as unreasonable as to suppose that the\n  bare change from night to day was, _of itself_, an adequate cause of a\n  man\u2019s being disinherited. Or we may as well say, that the abstract\n  notion of an epoch in chronology has a real influence on the sequence\n  of events. Whatever covenant privileges, therefore, belonged to Noah\n  and his family _before_ the deluge, if not expressly repealed, must\n  belong to them _after_ the deluge. But,\n\n  So far were these privileges from being abridged at this period, that\n  they were greatly enlarged and confirmed, by additional discoveries.\n  For thus we read, Gen. vi. 18. _But with thee will I establish my\n  covenant; and thou shall come into the ark, thou, and thy sons, and\n  thy wife, and thy sons\u2019 wives with thee._ Again, chap. vii. 1. _And\n  the Lord said unto Noah, Come thou, and all thy house into the ark;\n  for thee have I seen righteous before me in this generation._ And\n  again, chap. viii. 20. _And Noah builded an altar unto the Lord; and\n  took of every clean beast, and of every clean fowl, and offered\n  burnt-offerings on the altar._ Once more, chap. ix. 8, 9, 12, 13. _And\n  God spake unto Noah, and to his sons with him, saying, And I, behold,\n  I establish my covenant with you, and with your seed after you. And\n  God said, This is the token of the covenant I do set my bow in the\n  cloud._ Hence we further learn,\n\n  That the covenant or divine charter, first given to Noah, _included_\n  the preceding; it was the _same covenant_ with _additional grants_:\n  for the Lord says, \u201cI will _establish_ my covenant.\u201d Lest Noah should\n  infer that the drowning of the world in wrath disannulled the well\n  known covenant, God dissipates his fears, by saying, \u201cI will\n  _establish_ my covenant.\u201d\n\n  On Noah\u2019s _account_, or _as belonging_ to him, _all his house_ or\n  family was privileged. The privilege is,\u2014\u201cCome thou, and _all thy\n  house_ into the ark.\u201d The ground and reason of that privilege\u2014\u201c_for\n  thee have I seen righteous_.\u201d It is true, the natural dictates of\n  reason and affection, whereby a _father pitieth his children_, and\n  whereby an infidel _careth for his own, especially those of his own\n  house_, would have prompted this righteous person to bring _all his\n  family_, (except any adults _refused_ compliance) into the ark, (_the\n  like figure whereunto is baptism_, as an inspired teacher assures us,\n  1 Pet. iii. 21.) yet the Lord was pleased to brighten his evidence and\n  strengthen his obligations of duty by express revelation.\n\n  After the flood the institution of _sacrifices_ continued as the seal\n  of the _first_ part of the covenant; and the _rainbow_ was instituted\n  as the seal of the _additional_ part, or, as Pareus calls it,\n  \u201c_appendix_ of the covenant of grace.\u201d And here it is worthy of\n  notice, that as the first exhibition of the covenant and its seals\n  respected the offspring of _f\u0153derati_, and the _renewal_ or\n  _establishment_ of it to Noah retained that privilege in full force:\n  so also the _appendix_ of the covenant comprehended his _seed_.\n\n  Respecting this appendix of the covenant of which the rainbow was the\n  seal, though we suppose, with Witsius, it was not formally and\n  precisely the covenant of grace; yet we observe, with the same\n  excellent author, \u201cit does not seem consistent with the divine\n  perfections, to make such a covenant with every living creature, but\n  on _supposition_ of a covenant of grace, and having a _respect_ to\n  it.\u201d And as this covenant, in its universality, implied the covenant\n  of grace, we are not to deny, but the promises of it were also\n  _sealed_ to Noah and his seed by the rainbow. See Rev. iv. 3. x. 8.\n\n  It is observable, finally, that Noah his _sons_, and _their seed_ were\n  _f\u0153derati_, in this ratification of the covenant; consequently\n  whatever _seals_ of the covenant belonged to Noah, belonged to _his\n  sons_, and _their seed_, while non-dissentients.\n\n  Appeal we next to a very important period of sacred history, viz. From\n  Abraham to Moses. On this also we make the following remarks.\n\n  The Abrahamic covenant _included_ the preceding dispensations, on the\n  general principle\u2014that grants and privileges continue in force until\n  _repealed_. Which repealing, if it be not either _express_, or arise\n  from the nature of the case, in itself _plain_, can have no binding\n  influence, that is to say, no existence at all: except we maintain,\n  that we are _bound_ to resign an important good without an assignable\n  cause; which is in fact to maintain that we ought to _deny_ that to\n  be, which is.\n\n  I suppose it will be granted, that the _principal blessing_ exhibited\n  in the foregoing dispensations was _the righteousness of faith_; the\n  great importance of which to the human race, in every age of the\n  world, no one will deny who considers things _as they are_. This\n  covenant, therefore, was in force to Abraham _prior_ to what is called\n  the Abrahamic dispensation; and in this connexion we might mention Lot\n  and his family. But, behold,\n\n  A most explicit ratification of it, with _superadded_ favours, Gen.\n  xii. 3.\u2014_In thee shall all families of the earth be blessed. And I\n  will_ establish my covenant _between me and thee, and thy_ seed _after\n  thee in their generations, for an everlasting covenant_; To be a God\n  unto thee and to thy seed after thee. _ver._ 10. _This is my covenant\n  which ye shall keep between me and you_, and thy seed _after thee_:\n  every man-_child among you shall be_ circumcised, _ver._ 12. _He that\n  is_ eight days old _shall be circumcised among you, every_ man-_child\n  in your generations; he that is born in the house_, or bought with\n  money of any stranger, _which is not of thy seed_. _ver._ 24-27. _And\n  Abraham was_ ninety years old and nine, _when he was circumcised in\n  the flesh of his foreskin. And Ishmael his son was_ thirteen years\n  old, _when he was circumcised in the flesh of his foreskin. In the_\n  self-same day _was Abraham circumcised, and Ishmael his son. And_ all\n  the men of his house, _born in the house, and_ bought with money of\n  the stranger, _were circumcised with him_. Hence we learn,\n\n  The _nature_ and _extent_ of the _Abrahamic covenant or promise_.\n  Whatever _blessings_ are _promised_ to ruined man, must be _in virtue_\n  of the covenant of grace. All promised blessings, therefore, must\n  _imply_ an _exhibition_ of _gospel grace_. And the glad tidings of\n  salvation through Christ preached to the _gentile world_, is expressly\n  called\u2014_The blessing of Abraham_ (Gal. iii. 14.) Not that this _link_\n  is the _first_ in the chain of exhibited mercy to the fallen race _in\n  general_, or with an universal and unlimited aspect, if the reasoning\n  in the last sections be just: but for its _explicitness_, and\n  _precious_ (because expressly diffusive) intendment, it may be justly\n  termed a _golden link_. In this respect Abraham may well be\n  styled\u2014_The Father of us all_; not to the disavowal of Noah, with whom\n  the covenant was before ratified, or Eve, who received the _first_\n  intimation of it, and who in _this_ respect eminently may be\n  called\u2014_The mother of all living_. The _covenant_ of grace, in its\n  external manifestation, containing _an exhibition of exceeding great\n  and precious promises_ to every human being on the face of the globe,\n  to whom providence directs the joyful news, may be compared to a\n  flowing stream: it proceeds ultimately from the immense ocean of\n  sovereign grace in Christ; its _first_ visible source we trace to\n  paradise, where it rises in a small spring, and glides on to Noah.\n  During this part of its progress, there were but few comparatively who\n  participated of its cleansing and healing virtues, though none were\n  debarred from it. This continuing to glide along, without\n  interruption, (notwithstanding God\u2019s awful visitation of a corrupt\n  world by the deluge) we discern through the person of Noah _another_\n  source, whence is poured forth a second stream which empties itself\n  into the former channel. The streams thus _united_ become a river,\n  which flows on to Abraham\u2014a river to which _all_ are invited, but\n  _few_ come, and these made willing by the omnipotent energy of _divine\n  influence_ which observes the laws of another\u2014a _hidden_ dispensation,\n  running parallel as it were with the former; which was also the case\n  in the preceding period. Then, through the highly honoured person of\n  Abraham we behold another mighty spring copiously pouring forth the\n  waters of salvation, and again uniting itself to the former river; and\n  from him to Christ, with a wide majestic flow, it proceeds along the\n  consecrated channel of the Jewish nation; gradually increasing by the\n  accession of other streams, till it arrives at the Saviour\u2019s finished\n  work; where, impatient of confinement, it breaks over its banks on\n  every side, and the healing waters flow to the most distant\n  regions\u2014_That the blessing of Abraham might come upon the Gentiles_.\n  (Gal. iii. 14, 8. compared with Gen. xii. 3. xviii. 18. xxii. 18.)\n  Paul expressly says, that \u201cthe _Gospel_\u201d (even the very same as the\n  New Testament contains\u2014_salvation by Grace_) \u201cwas preached to\n  Abraham:\u201d And (Heb. iv. 2.) it was preached to his unbelieving\n  descendants in the wilderness.\n\n  As it is _natural_ to expect, that whatever exhibition of privileges\n  the parents enjoyed should be extended to their children, in common\n  with themselves; so we find that _in fact_ they are _expressly\n  included_ in _this_ dispensation as well as the preceding. The\n  covenant is established between God and Abraham\u2019s _seed, in the very\n  same sense_ as with Abraham _himself_; the essence of which is\u2014_to be\n  a God to him and his seed_. And lest it should be objected that the\n  term _seed_ refers to his _adult posterity_ who should tread in his\n  steps, to the exclusion of infants, all doubt is dissipated by the\n  appointment of applying the _seal_ of the covenant in early infancy.\n\n  _Sacrifices_ continuing in full force to _seal_ the covenant, till the\n  divine oblation should be made; and the _bow_ of the covenant\n  continuing as a token and _seal_ of it, until the Messiah\u2019s _second_\n  coming; at the commencement of this period is given an _additional_\n  seal\u2014_circumcision_. The very _nature_ of the rite shews that all\n  _females_ are excluded from being the subjects of it; as well as the\n  discriminating specification\u2014_every man-child_. Here observe in\n  general, that children, in this rite, have the same privileges as\n  their parents. The males are treated as Abraham, and the females as\n  Sarah: _These_ therefore, had the covenant sealed in the same manner\n  as their honoured mother. Again: though Sarah and her sex were not the\n  _subjects_ of this rite, they were constant _witnesses_ to the\n  institution; and therefore there was an important sense in which\n  circumcision was a seal to Sarah and her daughters; a sense analagous\n  to that in which sacrifices were.\n\n  Every domestic head being, in truth, a prophet, priest, and king, in\n  his own family; a question must arise, Whether the covenant and its\n  seals are restricted to the parent head of the family, and his\n  children, or else extended to the _other domestics_? Nor would the\n  question be unimportant; for his _instructions_, his _prayers_, and\n  _commands_, answerable to his three-fold office, must be directed\n  accordingly. To this question right reason replies: If the covenant\n  and its seals are _beneficial_ to all capable subjects, benevolence\n  requires that they should be extended to the other _non-dissenting_\n  members\u2014except forbidden by indisputable authority. This is the voice\n  of reason; and we find that this is the voice of God. The privilege is\n  common to the seed, and _to him that is born in the house, or bought\n  with money of any stranger_, which is not of the seed, Gen. xvii. 12.\n\n  It has been objected, \u201cthat the covenant with Abraham was a covenant\n  of _peculiarity_ only, and that circumcision was no more than a token\n  of _that_ covenant;\u201d but if so, as Mr. Henry observes, \u201chow came it\n  that all _proselytes_, of what nation soever, even _the strangers_,\n  were to be circumcised; though not being of any of the tribes, they\n  had no part or lot in the land of Canaan? The extending the seal of\n  circumcision to _proselyted strangers_, and to _their seed_, was a\n  plain indication, that the New Testament administration of the\n  covenant of grace would reach, not to the covenanters only, but their\n  _seed_.\u201d But it has been proved that circumcision _sealed_ to Abraham\n  and his seed _the righteousness of faith_; and therefore it does not\n  affect the point in debate to contend that temporal promises were\n  sealed _also_.\n\n  We next appeal to the long and interesting period from Moses to\n  Christ, On which let the following observations be considered.\n\n  Whatever appertained to the Abrahamic covenant was not disannulled by\n  the Mosaic dispensation. This St. Paul asserts in plain terms, Gal.\n  iii. 17.\n\n  It may not be amiss to take notice, before we proceed, of Job\u2019s\n  family; who, being as is generally supposed, cotemporary with Moses,\n  and unconnected with his history, deserves a previous regard. Of him\n  it is said, that \u201che _sanctified_ his children, and rose up early in\n  the morning, and _offered burnt-offerings_, according to the _number\n  of them all_\u2014Thus did Job _continually_,\u201d or, all the days. (Job i.\n  5.) On this I would only observe, let the _sanctifying_ be what it\n  may, the _sacrifices_ must have been of divine institution; and used\n  by Job, being an eminently righteous man, as the _seals_ of the\n  covenant of grace; with respect to his children _separately_.\n\n  Superadded to the foregoing seals of the covenant, is the _passover_;\n  a divine rite of the nature of a sacrifice, instituted in memory of\n  Israel\u2019s deliverance out of Egypt, representing and sealing spiritual\n  blessings. \u201cAs to the _guests_, says Witsius, they were, first, all\n  native _Israelites_, who were not excluded by legal uncleanness. For\n  _all the congregation of Israel_ is commanded to solemnize the\n  passover. And, next, the _Proselytes_ circumcised and become Jews;\n  whether bondmen born in the house or bought with money, &c. Exod. xii.\n  48. _When a_ stranger _will sojourn with thee, and keep the passover\n  to the Lord, let_ all his males _be circumcised, and then let him come\n  near and keep it, and he shall be as one that is born in the land_.\u201d\n  On this passage in Exodus, Dr. Jennings observes these two things;\n  \u201c_First_, That when a man thus became a Proselyte, _all his males_\n  were to be circumcised _as well as himself_, whereby his _children_\n  were admitted into the visible church of God, _in his right_, as their\n  father. _Secondly_, That upon this, he should be _entitled to all the\n  privileges_ and immunities of the Jewish church and nation as well as\n  be subject to the whole law: He should be as one born in the land.\u201d In\n  short; not only men and women, but also young children partook of this\n  ordinance, _as soon as they were capable_ of answering the revealed\n  design of it, for\u2014no _positive_ rule was given them on this head, like\n  that of circumcision. It is manifest that since the injunction\n  respected not only individuals of such a description, but also\n  families _as such_, every member without exception had a _legal right_\n  to the ordinance; and nothing prevented _infants_ from a\n  participation, but what lay in the _natural_ incapacity to answer the\n  design of it.\n\n  \u201cBesides the _ordinary_ and _universal_ sacraments of _circumcision_\n  and the _passover_, some _extraordinary_ symbols of divine grace were\n  granted to the Israelites in the wilderness, which in the New\n  Testament are applied to Christ and his benefits, and said to have the\n  same signification with our sacraments. And they are in order\n  these\u2014The _passage_ in the cloud _through the Red Sea_\u2014the _manna_\n  which was rained from heaven\u2014The _water_ issuing out of the _rock_\u2014and\n  the _brazen serpent_ erected by Moses for the cure of the Israelites.\u201d\n  To this we may add, among other things, with the author now referred\n  to\u2014the clear and familiar display of the _divine majesty_\u2014and the\n  adumbration of divine mysteries daily _sealed_ by religious\n  _ceremonies_. Our subject does not call for an investigation of these\n  particulars, but I would remark in general, that the principle for\n  which we contend, is so far from being weakened, that it is abundantly\n  corroborated by the inspired testimony of every dispensation, and the\n  Mosaic in particular\u2014That it is a common dictate of right reason,\n  children should from their earliest infancy share in their parents\u2019\n  privileges, as far as they are capable, when no positive authority\n  contravenes it.\n\n  From the preceding induction of sacred evidence in favour of children\n  being sharers of the seals of grace in common with their parents, we\n  conclude, that for the space of four thousand years, that is to say,\n  _from the creation to Christ_, it was a rule _universally_ incumbent\n  on parents to treat their children as entitled to religious privileges\n  _equally_ with themselves, according to their capacity.\u2014And as a\n  counterpart of what was observed of privileges, we may remark that, in\n  virtue of the same uniform principle, often when the parents were\n  punished with excommunication or death, their infant children were\n  included with them. As might be instanced in\u2014the deluge\u2014the\n  destruction of Sodom and Gomorrah\u2014the case of Achan the Son of Zerah\n  (Josh. vii. 24.)\u2014the matter of Korah, Dathan, and Abiram\u2014the case of\n  the conquered nations (Deut. xx. 16, 17.)\u2014and many more instances,\n  down to the destruction of Jerusalem. Far be it from us to suppose,\n  that the parents\u2019 crimes and impenitence made their suffering children\n  incapable of _mercy_\u2014that mercy which proceeds on an invisible plan,\n  and belongs to a purely spiritual dispensation. Yet, that children,\n  during their _dependence_ on their parents, should share equally with\n  them in judgment and mercies externally, is the effect of an all-wise\n  constitution coeval with mankind.\n\n  DR. WILLIAMS ON BAPTISM.\n\nFootnote 74:\n\n  Tertullian observes on this passage, that if either parent were\n  christians,, the children were enrolled in Jesus Christ by early\n  baptism. And it fairly implies infant baptism in the days of Paul.\n  For, having declared that the unbelieving partner was not to be\n  divorced according to the law of Moses, which held the heathen to be\n  unclean; he pronounces the unbelievers set apart by such marriage to\n  God, as far as regarded that marriage; and in proof of this he refers\n  to a fact as known to the Corinthians, namely that the children of\n  such marriages were received into the church, and treated as holy,\n  that is devoted to God. Now if the children of such marriages were not\n  treated as heathens, but owned by the church, and this could be in no\n  other way than by receiving them by baptism, there can be no doubt,\n  that this was the case when both parents were believers.\u2014\u0391\u03ba\u03b1\u03b8\u03b1\u03c1\u03c4\u03bf\u03c2 &\n  \u03b1\u03bb\u03b9\u03bf\u03c2 never mean _illegitimate_ and _legitimate_; and if they did,\n  this would be no proof that the unbelieving party was consecrated to\n  God, so as that the children should be clean and devoted to him.\n\nFootnote 75:\n\n  All these scriptures which require faith, that is, the credible\n  profession of it, to precede baptism, are certainly directed only to\n  those who are at years capable of it, and not to infants. These\n  scriptures do not exclude infants whose claim is through the\n  church-membership of their parents, by which they are not \u201c_unclean_,\u201d\n  1 Cor. vii. 14. but _holy_, entitled to the promises made to the seed\n  of Abraham; and also by virtue of the commission to disciple _all\n  nations_, of which they are a part as much as their believing parents;\n  and by the practical exposition of that commission in the universal\n  baptism of infants in the christian churches for the first four\n  hundred years.\n\nFootnote 76:\n\n  It may be objected, \u201cIf the preceding account be true, that baptism is\n  not an institution _merely positive_, as much so as any enacted under\n  the Mosaic dispensation; then the present economy hath no institutions\n  at all of that kind.\u201d This objection supposes,\n\n  1. That precepts of a positive nature under the Mosaic dispensation,\n  were absolutely so in all their circumstances; so as not to leave any\n  thing to be inferred by the person or persons concerned, in the\n  discharge of the duty enjoined.\u2014But if these things were so, if the\n  Jewish ritual was so express as to leave nothing to be determined by\n  inference, one might well wonder whence could spring so many _Targums_\n  and _Talmuds_, so many voluminous works intended to explain and\n  illustrate the various circumstances attending the performance of\n  these _positive duties_ among others. Are not these _unprescribed\n  circumstances_ of ritual worship, and other positive injunctions, what\n  in a great degree swell the interpretations of the _Rabbins_?\u2014The\n  truth is, that there were many precepts under the Jewish economy\n  positive in a _considerable degree_, relative to the _subject_ as well\n  as the mode of an institute, and respecting the former, it was\n  sometimes particularly scrupulous, for reasons already assigned; but\n  it does not follow that ANY ONE of these were so strictly positive, as\n  not to take some things for _granted_ respecting the circumstances of\n  the duty, such as national custom, the common dictates of sense and\n  reason, traditionary knowledge, the general principles of the law of\n  nature, &c. And it should not be forgotten, that the administrator of\n  the Jewish rites had the subjects distinguished and characterized in a\n  _sensible manner_, which qualification was to be determined by the\n  same sort of evidence as any _facts_ in common life; but the\n  administrator of the Christian rites has no such grounds to proceed\n  on; his commission is of a _discretionary_ nature, arising from the\n  nature and design of the institutions themselves, as before shewn.\n\n  2. The objection again supposes, that there is some _excellency_ in an\n  institution being merely and absolutely positive, more than in one of\n  a mixed nature. But this supposition is vain and erroneous. For what\n  conceivable superior excellency can there be in any precept or duty on\n  account of its _positiveness_? Were there any force in the objection,\n  it would imply that the Christian dispensation is _less excellent_\n  than the Mosaic; as having fewer positive rites, and their proportion\n  of positiveness being also smaller. And it would also imply, that the\n  reasonable duties of prayer and praise, as founded on the law of\n  nature, as well as more fully enjoined by revelation, were _less\n  excellent_ than baptism and the Lord\u2019s supper; and it would follow,\n  that the services of the church triumphant are in their own nature\n  _less excellent_ than those of the church militant; which are\n  consequences from the force of the objection equally genuine and\n  absurd. Our Lord\u2019s answer respecting the first and great commandment,\n  shews at once that what is the most _important_ duty, is also the most\n  _natural_, and therefore the most remote from what is merely positive;\n  and that is the _love of God_. This matter has been fully shewn\n  before. In one word, the spirit of the objection is truly pharisaic.\n\n  Some may perhaps object, \u201cthat this has been always admitted as true,\n  that baptism and the Lord\u2019s supper are positive institutions of the\n  New Testament; and that many p\u00e6dobaptists have availed themselves of\n  this fort, in ascertaining the nature and enforcing the obligation of\n  the latter, and particularly bishop Hoadly. And as his lordship\u2019s\n  principle, in his _Plain Account of the Sacrament of the Lord\u2019s\n  Supper_, has been deemed unanswerable, Mr. Foot, Dr. Stennett, and\n  others, have taken but the same method in treating about baptism.\u201d To\n  this I reply,\n\n  That, as principles taken upon trust, dignified titles, and lawn\n  sleeves, are light as a feather in the scale of argument; so, on the\n  other hand, I am satisfied the bishop of Winchester\u2019s positions, taken\n  in a sound sense, nay, the _only_ consistent sense in which they can\n  be taken, are evidently true and important. The sum is this; that all\n  positive duties, or duties made such by institution alone, depend\n  entirely upon the will and declaration of the person who institutes or\n  ordains them, with respect to the real design and end of them, and\n  consequently, to the due manner of performing them. This is strictly\n  true, _in the degree that any duties are positive_, but no further.\n  And to denominate a precept or duty _positive_, though but _partially_\n  so, I have no objection, for the sake of distinguishing them from such\n  as are merely moral, and evidently founded on the reason and nature of\n  things. \u201cExcept we observe this caution,\u201d as bishop Butler observes,\n  \u201cwe shall be in danger of running into endless confusion.\u201d\n\n  It may be said, \u201cIf we resign this maxim, that a positive precept or\n  duty excludes all moral reasoning, analogy and inference, we open a\n  door to numberless innovations, and deprive ourselves of a necessary\n  barrier against the encroachments of popery, &c.\u201d In reply to this\n  specious objection let it be observed,\n\n  1. That this maxim, whatever confidence our opponents place in it, is\n  a very _insufficient_ barrier for the defence of truth, if the\n  objection implies, that it is calculated to defend truth against\n  error, and not error against truth as well. For it is notorious, that\n  there is hardly any extravagance, in the whole compass of the\n  distinguishing peculiarities of religious practice, that is not\n  barricadoed by this very maxim. If _Protestants_ use it against\n  Papists, _Papists_ in their turn use it against Protestants. If the\n  Quakers are pursued and foiled when they occasionally quit this fort,\n  they soon rally their controversial forces, and, entrenching\n  themselves behind the strength of this maxim, become again victorious.\n  Whence passive obedience and non-resistance? Whence an opposition to\n  all _forensic_ swearing, in common with profane? Whence the Quakers\u2019\n  nonconformity to what other serious Christians consider as lawful?\n  Their peculiar mode of salutation and address? Their method of\n  conducting religious worship? The little stress they lay on the\n  observance of the christian Sabbath? &c. Whence the popish absurd\n  figment of transubstantiation, apostolical succession, extreme\n  unction? &c.\u2014On the contrary,\n\n  2. Not to distinguish between the _positiveness_ and _morality_ of a\n  precept, ordinance or duty, and not to ascertain their respective\n  _degrees_; and to deny that the _latter_ distinction admits of moral\n  reasoning, inference and analogy, open a wide door to _bigotry_, and\n  numberless glaring abuses of the sacred oracles. By rejecting the\n  analogy of faith and the _design_ of scripture herein, we give the\n  most effectual encouragement to every senseless intrusion. And what is\n  still more remarkable is, that the _more firmly_ any one adheres to\n  the undistinguishing positive scheme, in reference to any christian\n  ordinance whatever, the more closely will he be allied to the interest\n  of genuine bigotry. For it has a direct tendency to make the\n  unprescribed circumstances of a positive rite, _essential_ to the rite\n  itself, and consequently to make that necessary and essential which\n  the institutor has not made so. How far this is applicable to the\n  antip\u00e6dobaptist\u2019s cause, will be further considered.\u2014The doctrine that\n  teaches the propriety of yielding our reason to positive institutions\n  _as such_, or in the _degree_ they are so, is just and proper, as\n  founded on the sovereign, absolute and manifest authority of the\n  Supreme Legislator; and in this view it has been of singular service\n  in refuting the cavils of deistical impiety. But to carry the\n  principle any further, tends to betray the cause of christianity into\n  the hands of infidels, and to breed unhallowed party zeal and\n  uncharitable animosities among its sincerest professors. \u201cFor who are\n  most likely to put weapons into the hands of _infidels_; they, who\n  seem to discard _reason_ in the investigation of truth, or they, whose\n  researches are founded on her most vigorous exertions, and most\n  rational decisions?\u2014They, who make scripture bow to their preconceived\n  notions, in direct opposition to the dictates of reason and common\n  sense, or they, whose arguments are founded on a _coalition_ of\n  scripture and right reason?\u201d Once more,\n\n  3. The objection, as it includes Mr. B.\u2019s favourite maxim, and tends\n  to oppose the distinction above stated, involves a great inconsistence\n  with itself. For on what principle, except what they affect to\n  discard, do our opponents retain _some_ of the positive rites of the\n  New Testament and reject _others_? Why regard _baptism_ and the\n  _eucharist_ as of standing obligation; while the _pedilavium_ and\n  _feasts of charity_ (the _former_ enjoined expressly by our Lord, and\n  _both_ practised by the disciples of the apostolic age, see John xiii.\n  14, 15. 1 Tim. v. 10. Jude 12.) are judged unworthy of continuance?\n  Why receive _females_ to communion, or adopt the _first_ day of the\n  week for the christian sabbath? How can they justify their conduct in\n  these matters, these circumstances of _positive_ institutions, without\n  undermining their own avowed hypothesis? With regard to the sabbath,\n  indeed, the antip\u00e6dobaptists are divided among themselves; while some\n  are content with the _first_ day of the week, others observe the\n  _seventh_. On this point Dr. S. is very open and ingenious; Mr.\n  Addington appeals to an objecting antip\u00e6dobaptist, \u201cwhether he does\n  not think himself sufficiently authorized to keep the christian\n  sabbath, though Christ has no where said in so many words, _Remember\n  the first day of the week to keep it holy_?\u201d To this the Dr. replies,\n  \u201cThere is, I acknowledge, some weight in this objection: and all I can\n  say to it is, that not having yet met with any passage in the New\n  Testament that appears to me to have repealed the fourth commandment,\n  and to have required the observation of the first day, I cannot think\n  myself sufficiently authorized to renounce that, and to keep this.\u201d If\n  the doctor is professedly an observer of the Jewish sabbath, he is\n  consistent with himself, however different from so great a part of the\n  christian world; if _not_, he and his tenet are at variance: analogy\n  and inferential reasoning have got the better of the positive system,\n  which nevertheless must not be resigned, for fear of worse\n  consequences.\n\n  Another objection much insisted on is, \u201cIf our Lord has left any thing\n  to be _inferred_ relative to the _subject_ and _mode_ of baptism,\n  being a positive institute; or if he has not delivered himself\n  _expressly_ and _clearly_ in every thing, respecting the question\n  _who_ are to be baptized, and the manner _how_; it implies a reflexion\n  on his wisdom and goodness.\u201d But this objection is impertinent on\n  different accounts. For,\n\n  1. Its force is derived from the supposition that the Institutor was\n  somehow _obliged_ to make his will known to men by _one_ method only.\n  But is the Great Supreme under any such obligations to his absolutely\n  dependent creatures? What should we say of a philosopher, who, having\n  to judge of any important phenomenon in physics, should quarrel with\n  the author of nature, because he had not confined his method of\n  information to _one_ source only, to the exclusion of all others? That\n  his evidence, for instance, was not confined to the information of\n  _sense_, to the exclusion of _reason_ and _analogy_? Or what should we\n  say of a person, who having to decide on the truth and reality of a\n  miracle, should impeach the wisdom and goodness of his Maker, because\n  he did not appeal to _one_ sense only of his dependent and unworthy\n  creatures, that of _seeing_, for instance, to the exclusion of that of\n  _hearing_? The answer is plain, and the application easy.\n\n  2. The objection is guilty of another impertinence, nearly allied to\n  the former: it unreasonably requires _positive_ evidence for what is\n  discoverable by _other_ means. It is demonstrable, and I think has\n  been demonstrated, that the qualifications of the subjects of baptism\n  (the _mode_ also will be examined in its place) is what cannot\n  possibly be determined by any positive rule whatever as such, but must\n  be resolved to the _discretionary_ nature of the commission, or the\n  supposed _wisdom_ and _prudence_ of the administrators, in common with\n  other parts of the same commission, such as the choice of an\n  _audience_, the choice of a concionatory _subject_, &c. Preach the\n  _gospel_ to _every creature_, is a part of the commission, but the\n  execution has no _positive_ rule. Nor does this commission of\n  preaching the _gospel_ prohibit preaching the _law_, for a lawful use,\n  or any branch of natural religion, notwithstanding Mr. B.\u2019s excluding\n  standard, that \u201cpositive laws imply their negatives.\u201d In like manner,\n  the commission to baptize _believers_, and the _taught_, we contend\n  and prove, does not mean to include _all sorts_ of believers and\n  taught persons, but such of them as the administrators judge fit,\n  according to the rules of christian prudence and discretion. And we\n  further insist, as shall be more fully shewn hereafter, that the terms\n  of the commission, _believers_ and _taught_, stand _opposed_, not to\n  _non-believers_ and _untaught_, but to _unbelievers_ and persons\n  _perversely ignorant_. What, therefore, falls _necessarily_ to the\n  province of inferential reasoning, is impertinently referred to a\n  positive standard.\n\n  3. The objection implies an _ungrateful_ reflexion on the Institutor\u2019s\n  wisdom and goodness, contrary to what it pretends to avoid. And this\n  it does, by counteracting and vilifying those natural dictates of\n  reason, prudence and common sense, that our all-wise and beneficent\n  Creator has given us\u2014his _goodness_, in not suspending their\n  operations, but leaving them in full force, as to these circumstances\n  of positive duties\u2014his _wisdom_, in grafting what is positive of his\n  laws on these common principles\u2014and finally, the favourable\n  circumstance of his diminishing the degree of positiveness in New\n  Testament institutions, as well as their number.\n\n  Let us now recapitulate what has been said in this chapter\u2014From an\n  investigation of the _nature_ of positive precepts and duties, as\n  distinguished from _moral_ ones, together with their _comparative_\n  obligations and importance, we have seen, that, in any case of\n  supposed competition, the _latter_ claims an undoubted _preference_.\n  We have also seen, that nothing but absolute, decisive, _discernible\n  authority_ can turn the scale in favor of the _former_, or, indeed,\n  place any law or duty in the rank of POSITIVE. Moreover, it has been\n  shewn, that every duty resulting from any discernible _moral\n  relation_, must needs be classed among _moral duties_; that some\n  things appertaining to the very _essence_ of baptism, on our\n  opponents\u2019 own principles, are of moral consideration; particularly\n  the qualifications of proper subjects; consequently, that baptism is\n  an ordinance of a _mixed nature_, partly positive and partly moral. Of\n  all which an unavoidable consequence is, that our opponents\u2019 outcry\n  against all _moral_ and _analogical reasons_ in our enquiries\n  respecting the subjects and mode of baptism, is impertinent and\n  absurd, and to a demonstration contradictory to their own avowed\n  principles.\n\n  DR. WILLIAMS ON BAPTISM.\n\nFootnote 77:\n\n   The commission to disciples _baptizing all nations_ is both a\n  positive and express authority for the baptism of the infants of such\n  as are themselves discipled.\n\nFootnote 78:\n\n  _See his works: vol. II. pag. 1129, 1132, 1133._\n\nFootnote 79:\n\n  _Vid. Just. Martyr, Quest. & Resp. Quest. CII. & ejusd. Apol. II._\n\nFootnote 80:\n\n  _Vid. Cyp. in Epist. ad Fid. Lib. iii. Epi. viii._\n\nFootnote 81:\n\n  _Vid. Iren. Lib. ii. xxxix._\n\nFootnote 82:\n\n  _Vid. Ejusd. Orat. xl._\n\nFootnote 83:\n\n  _Vid. Augustin. de peccat. merit. & remiss. Lib. i. Cap. xxviii.\n  parvulos baptizandos esse concedunt qui contra autoritatem univers\u00e6\n  ecclesi\u00e6 proculdubio per dominum, & Apostolos traditam venire non\n  possunt; and in Sermon. x. de verbis Apostol, speaking concerning\n  infant-baptism, he says, Nemo vobis susurret doctrinas alienas. Hoc\n  ecclesia semper habuit. semper tenuit; hoc a majorum fide percepit:\n  hoc usque in finem perseveranter custodit._\n\nFootnote 84:\n\n  _Vid. Tertul. Lib. de Baptism, Cap. xviii._\n\nFootnote 85:\n\n  It is very remarkable, that in those ages and countries, _where_ the\n  _mode_ of dipping has been, or still is, the most prevalent, _there\n  infant-baptism_ has been the most generally practised, and _there_ the\n  _mode_ of baptizing has not been deemed essential. Instead, therefore,\n  of finding _all_ these people Baptists, but _very few, if any_, of\n  that denomination, are to be found among them. Dr. Wall, who was\n  himself an advocate for dipping, tells us, \u201cthat all christians in the\n  world, _who never owned the pope\u2019s authority_, do now, and ever did,\n  dip their infants, in the ordinary use.\u201d They always baptized their\n  infants; and, ordinarily, by dipping, but not universally, for they,\n  occasionally, sprinkled them. The mode of dipping was of ordinary use;\n  but the practice of infant-baptism, in those churches who _were never\n  under the influence of popery_, appears to have been _universal_, both\n  in ancient and modern times.\n\n  We do not pretend to rest the proof of infants\u2019 right to baptism upon\n  historical evidence, relative to the ancient practice of the church in\n  this respect. However, if it should appear, that the churches, soon\n  after the apostles, did admit the infant children of believing parents\n  to baptism\u2014if no account can be produced, of any church that rejected\n  them\u2014if no individual can be named, who pretended that the practice\n  was unlawful, or an innovation\u2014these facts will certainly furnish a\n  very weighty argument in favour of the aforesaid doctrine.\n\n  Baptism is an important transaction of a public nature. Those\n  christians, who lived and wrote in the earliest times after the\n  apostles, must have known what _their_ practice was, with reference to\n  the infant children of believers. The testimony of these ancient\n  writers, as historians or witnesses, respecting this plain matter of\n  fact, justly claims our most impartial and attentive consideration. It\n  is not, however, my intention to write a complete history of\n  infant-baptism. A history of this kind has been written a century ago,\n  by Dr. Wall, a very correct and judicious historian. This history is\n  highly approved and recommended by the best judges, being a work of\n  great merit, candour and impartiality.\n\n  On February 9th, 1705, the clergy of England, assembled in general\n  convention, \u201c_ordered_, that the thanks of this house be given to Mr.\n  Wall, vicar of Shoreham in Kent, for the learned and excellent book he\n  hath lately written concerning infant-baptism; and that a committee be\n  appointed to acquaint him with the same.\u201d Dr. Atterbury, a leading\n  member in said convention, says, \u201cthat the history of infant-baptism\n  was a book, for which the author deserved the thanks, not of the\n  English clergy alone, but of all the Christian churches.\u201d Mr. Whiston\n  also, a very learned man, well acquainted with the writings of the\n  Fathers of the four first centuries, and a professed Baptist, in his\n  address to the people of that denomination, declares to them, \u201cthat\n  Dr. Wall\u2019s history of _infant-baptism_, as to facts, appeared to him\n  most accurately done, and might be depended on by the Baptists\n  themselves.\u201d _Mem. of his life_, part 2, page 461.\n\n  The aforesaid history is still extant in two volumes. The same author\n  has since published another volume, which is a defence of the two\n  former volumes, against the reflections of Dr. Gale and others. In\n  these publications, he has favoured us with the testimony and sayings\n  of the ancient Fathers, with respect to infant-baptism, a few of which\n  I shall produce, as authorities on the present occasion.\n\n  Justin Martyr, who wrote about forty years after the apostolic age,\n  says, \u201cWe have not received the carnal but spiritual circumcision, by\n  baptism. And it is enjoined on all persons to receive it in the same\n  way.\u201d He here evidently considers baptism as being in the place of\n  circumcision, and, consequently, like that ancient rite, designed for\n  infants as well as for adults. In one of his apologies for the\n  christians, he observes, \u201cSeveral persons among us, of sixty or\n  seventy years old, who were made disciples to Christ from their\n  childhood, do continue uncorrupt.\u201d\u2014_Who were made disciples._\u2014Take\n  notice; for he makes use of the very same word that was used in the\n  commission given to the apostles. _Disciple all nations, baptizing\n  them_, &c. Now, if infant children were made disciples, they were\n  undoubtedly baptized. Justin wrote about 105 years after the ascension\n  of Christ. Those persons whom he mentions were then 70 years old; and\n  consequently born and made disciples, in the times of the apostles.\n\n  Iren\u00e6us, who wrote about sixty-seven years after the apostles, and was\n  then an aged man, says, concerning Christ, \u201che came to save all\n  persons who by him are regenerated (or baptized) unto God, _infants_,\n  little ones, youths and elderly persons.\u201d He speaks of _infants_ and\n  _little ones_ as being regenerated. It is evident from his own words\n  that he had reference to their baptism; for he tells us, \u201cWhen Christ\n  gave his apostles the command of _regenerating_ unto God, he said, go\n  and teach all nations _baptizing_ them.\u201d The ancient Fathers as\n  customarily used the word regeneration for baptism, as the church of\n  England now use the word christening. Justin Martyr, whose name and\n  testimony we have already mentioned, speaking of some particular\n  persons who had been baptized, says, \u201cthey are regenerated in the same\n  way of regeneration, in which we have been regenerated, for they are\n  _washed with water in the_ name of the Father, and of the Son, and of\n  _the Holy Ghost_.\u201d In this short sentence, the word regeneration, or\n  regenerated, is put for baptism no less than three times.\n\n  It is a matter of _no_ importance in the present dispute, whether the\n  primitive Fathers used the aforesaid word properly or improperly. We\n  certainly know in what sense they did use it, and this is all the\n  information needed. I would however repeat a former observation, viz.\n  that by a common figure, the thing signified is often substituted for\n  the sign, and the sign for the thing signified. Thus, the Abrahamic\n  covenant is sometimes put, by God himself, for circumcision; and\n  circumcision, the sign and token thereof, is sometimes put for the\n  covenant. Accordingly, baptism has been put for regeneration; and\n  regeneration, for baptism.\n\n  We have already shown, that the Jews were in the habit of baptizing\n  the Gentile proselytes, even before the time of John and of Christ.\n  They considered these proselytes as being, by baptism, born the\n  children of Abraham; and therefore expressed their baptism, by\n  regeneration. Accordingly, Christ and his apostles, on some particular\n  occasions, adopted a similar language. Our Saviour said to Nicodemus,\n  _except one be born again\u2014except he be born of water and of the\n  Spirit, he cannot enter the kingdom of God_. By this new birth, Christ\n  evidently had reference to water baptism, as truly as to the renewing\n  of the Holy Ghost. The apostle Paul styles baptism, _the washing of\n  regeneration_. The ancients commonly expressed baptism with water, by\n  regeneration; for they considered this external sacrament as a sign of\n  internal, spiritual renovation and purification, Iren\u00e6us expressly\n  calls baptism regeneration, and says that _infants_ were\n  _regenerated_, that, is baptized. His testimony is plain and full; and\n  cannot be doubted by any person acquainted with the phraseology and\n  writings of the Fathers. He mentions not only old persons and youths,\n  but also little ones, and even infants. This Iren\u00e6us was bishop of\n  Lyons in France. According to Mr. Dodwell, he was born before the\n  death of St. John\u2014was brought up in Asia, where that apostle had lived\n  and died. He was acquainted with Polycarp; and in his younger years,\n  had often heard him preach. Polycarp was John\u2019s disciple, had been\n  chosen by him to be bishop of Smyrna\u2014and probably that angel of the\n  church, so highly commended in the 2d chapter of Rev. Iren\u00e6us, and\n  those Christians who lived in an age so near the apostles, and in a\n  place where one of them had so lately resided, could not be\n  ignorant\u2014they must have known what the apostolic practice was, with\n  respect to infant-baptism\u2014a matter of the most notorious and public\n  nature.\n\n  Dr. Lathrop observes, \u201cthat Tertullian, who flourished about one\n  hundred years after the apostles, gives a plain testimony, that the\n  church admitted infants to baptism in his time. It is true, he advises\n  to _delay_ their baptism; not because it was _unlawful_, for he allows\n  of it in cases of necessity; but because the _sponsors_ were often\n  brought into a snare; and because he imagined that sins, committed\n  _after baptism_, were next to unpardonable. He accordingly advises\n  that unmarried persons be kept from this ordinance, until they either\n  marry or are confirmed in continence. His advising to a delay,\n  supposes that infant-baptism was practised, for otherwise there would\n  have been no room for the advice. He does not speak of it as an\n  _innovation_, which he would certainly have done, had it _begun_ to\n  have been practised in his time. His words rather imply the contrary.\n  His speaking of _sponsors_, who engaged for the education of the\n  infants that were baptized, shows that there had been such a custom.\n  And his asking, \u2018why that innocent age _made such haste_ to baptism,\u2019\n  supposes that infants had usually been baptized, soon after their\n  birth. So that he fully enough witnesses to the _fact_, that it had\n  been the practice of the church to baptize infants. And his advice to\n  delay their baptism, till they were grown up and married, was one of\n  those odd and singular notions for which this father was very\n  remarkable.\u201d\n\n  This quotation agrees well with the account given of Tertullian, by\n  Dr. Wall and other approved writers. Tertullian was evidently a man of\n  abilities and learning, and in some respects an useful writer. His\n  integrity and veracity were never questioned. But as has been hinted,\n  he held to some strange and peculiar notions. He was not deemed\n  perfectly orthodox by the ancient Christians. Being a person of warm\n  imagination, he expressed himself, very strongly, on different\n  subjects, at different times; and some have thought, in a manner that\n  was not consistent. Some of the later Baptists have even pretended\n  that he denied infant-baptism. But these considerations do not\n  disqualify him as a witness in the present case. Instead of\n  invalidating, they serve to confirm his testimony.\n\n  Dr. Gill says, that Tertullian is the first man who _mentions_\n  infant-baptism, and speaks against it; and infers that it had not come\n  into use before his time. To this, Mr. Clark, in his answer, replies,\n  \u201cSo he is the first man, I suppose, that mentions the baptism of\n  unmarried people, virgins, and widows, and speaks against it, and as\n  earnestly pleads for its delay till the danger of temptation is past;\n  till marriage, or the abatement of lust. But will it thence follow,\n  that the baptism of such unmarried persons did not obtain in the\n  church till Tertullian\u2019s time? Or that it then first began to be in\n  use? Our author might as reasonably have inferred the latter opinion,\n  as the former. But the very words, in which he expresses his advice\n  against baptizing infants, plainly imply that it was a common\n  practice. After all, what is it that Tertullian has said against\n  infant-baptism? He has given it as his judgment, that it would be more\n  profitable to defer their baptism, until they come to riper years, and\n  were able to understand something of its nature and design; but he\n  does not like the anti-p\u00e6dobaptists, condemn it as unlawful; which he\n  would have done, if it had been a novel practice\u2014an innovation,\n  contrary to the rule of scripture, or without the approbation or\n  direction of the apostles. On the contrary, he allows it in case of\n  necessity, of sickness, and danger of death. Dr. Gill, instead of\n  saying, that Tertullian was the first man who mentioned\n  infant-baptism, and spoke against it, ought to have said, that he was\n  the _only man_, in all antiquity, whose writings have come down to us,\n  who has said any thing at all against the practice of baptizing\n  infants.\u201d The very advice, however, which he gave, plainly shows, that\n  infant-baptism was then commonly practised. He does not intimate, that\n  the practice was of human invention, or not authorized by the\n  apostles. His private opinion, with respect to the expediency of\n  delaying baptism in several cases, and the reasons which he offered,\n  are nothing to us. We have only cited him as a voucher to an ancient\n  fact; and the testimony which he has given affords clear and\n  incontestable proof of said fact, viz. that infants were baptized in\n  his times.\n\n  Origen, who flourished in the beginning of the third century, and was\n  for some time contemporary with Tertullian, in his 8th homily on\n  Levit. 12, observes, \u201cDavid, speaking concerning the pollution of\n  infants, says, _I was conceived in iniquity, and in sin did my mother\n  bring me forth_. Let it be considered what is the reason, that whereas\n  the baptism of the church is given for forgiveness, infants also, by\n  the usage of the church, are baptized; when if there were nothing in\n  infants, which wanted forgiveness and mercy, the grace of baptism\n  would be needless to them. And again, infants are baptized for the\n  remission of sin. Of what sin? Or when have they sinned? Or how can\n  any reason of the laver hold good in their case? But according to that\n  sense before mentioned, none is free from pollution, though his life\n  be only the length of one day upon the earth. It is for this reason\n  that infants are baptized, because by the sacrament of baptism, our\n  pollution is taken away.\u201d In another treatise, he says, \u201cthe church\n  had a tradition, or command from the apostles, to give baptism to\n  infants! for they, to whom the divine mysteries were committed, knew\n  that there is, in all persons, the natural pollution of sin, which\n  ought to be washed away by water and the spirit; by reason of which\n  pollution, the body itself is also called _the body of sin_, &c. &c.\u201d\n\n  These testimonies of Origen are full and unequivocal. They put the\n  matter in debate beyond all reasonable doubt, if any credit can be\n  given to them; and no reason appears, why they should not be credited.\n  It is true, they are taken from Latin translations. Origen wrote in\n  the Greek language. But the fidelity of the translators and\n  authenticity of these passages, have been sufficiently vindicated by\n  Dr. Wall, even to the entire satisfaction of all impartial enquirers.\n  None will object, but those persons who are disposed to cavil.\n\n  I perceive that you have admitted the aforesaid facts; but have made\n  an unusual outcry against the tradition and order from the apostles,\n  mentioned by Origen. There is, I suspect, more policy and popularity\n  in your remarks, than real weight. It will not do for us to turn those\n  weapons against the ancient Fathers and holy apostles, which the\n  protestants have used with so much success, in their disputes with the\n  Papists.\n\n  Let us hear what St. Paul says, with respect to traditions. 2 Thess.\n  ii. 15. \u201cTherefore, brethren, _stand fast, and hold the traditions_\n  which ye have been taught, whether _by word_, or our epistle.\u201d And in\n  the 3d chap. 6th verse, he says, \u201cNow we _command_ you, brethren, in\n  the name of our Lord Jesus Christ, that ye withdraw yourselves from\n  every brother that walketh disorderly, and not after the _tradition_\n  which he received of us.\u201d So also in 1 Corin. 11th chap. 2d verse.\n  \u201cNow I praise you, brethren, that ye remember me in all things, and\n  keep the _ordinances_ (the _traditions_, paradoseis) as I delivered\n  them to you.\u201d The apostle was here speaking of christian ordinances,\n  which he calls _traditions_. The original word signifies _traditions_,\n  and is so rendered by our translators in the other aforecited\n  passages.\n\n  Thus, sir, you see in what a solemn manner\u2014_in the name of Christ_,\n  the holy apostle charged the primitive christians, _to hold and keep\n  the_ traditions\u2014not merely such as had been written by the pen of\n  inspiration, but also those which were delivered to them _by word_, or\n  in an oral and verbal manner, and with particular reference to the\n  rules and ordinances of the gospel. The traditions and commandments of\n  mere men, which pretend to divine authority, are to be rejected. But\n  those traditions are not to be treated with sneer and ridicule, which\n  were delivered by the apostles to the primitive christians\u2014recorded\n  and authenticated by the ancient Fathers\u2014and transmitted down to us,\n  by the faithful historian.\n\n  Origen has expressly informed us, that infant-baptism was practised in\n  his time. With respect to this matter of fact, Origen was certainly a\n  competent witness; and he had every opportunity, and advantage for\n  knowing what had been the practice of his predecessors and even of the\n  apostles. Many of the ancient Fathers were illiterate, and descended\n  from heathen parents; and being the first of their family who embraced\n  christianity, must have been baptized when adults. But Origen was one\n  of the most learned men of the age. He was born and educated at\n  Alexandria in Egypt, but travelled into Rome, and Greece, and\n  Capadocia, and Arabia. He resided for some time in several of the most\n  eminent churches, and spent the greatest part of his life in Syria and\n  Palestine. His ancestors were christians. Eusebius tells us, that his\n  forefathers had been christians, for several generations. His father\n  was martyred, in the persecution under Severus.\n\n  It is very remarkable, that his pedigree should have been so\n  accurately ascertained. The occasion was this: Porphyry, a great enemy\n  to christianity, had represented the christians as being an ignorant\n  people, destitute of science; but not being able to conceal the repute\n  of Origen, for his uncommon skill in human literature, pretended that\n  he had been at first a heathen, and had learned their philosophy. In\n  order to confute this falsehood, Eusebius enquired into his ancestry,\n  and set forth his christian descent.\n\n  Origen was born in the year of our Lord 185, that is, eighty-five\n  years after the apostles. He was seventeen years old when his father\n  suffered martyrdom. He had himself, undoubtedly, been baptized in his\n  infancy; and must have been informed concerning the practice of the\n  apostles, respecting the baptizing of infants; for his grandfather, or\n  at least his great-grandfather, lived in the apostolic times, and they\n  both were christians. This is the man, who has expressly declared,\n  that infants were baptized in his day, and that the church was\n  directed by an order or tradition from the apostles, to baptize them.\n  His circumstances were such as afforded him all the necessary and\n  suitable means for obtaining information. We have no reason to suspect\n  his credibility as a witness; and nothing can be more unreasonable,\n  than to reject or treat his testimony with contempt. It is a\n  circumstance worthy of our _very particular notice_, that Origen and\n  the other ancient Fathers do not speak of infant-baptism as being a\n  practice that was denied or opposed by any one. They mention it as a\n  practice generally known and approved, and for the purpose of\n  illustrating and confirming other points that were then disputed.\n\n  I shall now produce the testimony of the blessed martyr Cyprian, who\n  was for some time contemporary with Origen; and next to him, the most\n  noted Christian writer of that age. Cyprian was constituted bishop or\n  minister of Carthage, in the year 248, and Origen died in the year\n  252. The testimony of this ancient saint, to which I now have an\n  immediate reference, was occasioned by a question proposed to him, by\n  one Fidus, a _presbyter_, or minister in the country, viz. Whether _an\n  infant might be baptized before he was eight days old_? The reason of\n  his doubt, it seems, was an article in the law respecting\n  circumcision, which, under the Old Testament dispensation, required\n  that infants should be circumcised on the eighth day from their birth.\n  Pursuant to the aforesaid question, an ecclesiastical council of\n  sixty-six bishops, having convened at Carthage, A. D. 253, Cyprian\n  proposed a resolution of the following import, viz. \u201cthat an infant\n  might be baptized on the second or third day, or at any time after its\n  birth; and that circumcision, besides being a sacramental rite, had\n  something in it of a typical nature; and particularly, in the\n  circumstance of being administered on the eighth day, which ceased at\n  the coming of Christ, who has given us baptism, the spiritual\n  circumcision; in which ordinance, we are not thus restricted, with\n  respect to the age or time of administration.\u201d To this resolution the\n  council agreed unanimously; as it appears from the testimony of\n  Cyprian in his epistle to Fidus, from which I shall extract a few\n  paragraphs, in order to show the sentiments of those venerable and\n  ancient saints relative to infant-baptism.\u2014The inscription is as\n  follows:\n\n  \u201cCyprian and the rest of the colleagues, who are present in council,\n  in number sixty-six, to Fidus our brother,\n\n  \u201cGreeting.\n\n  \u201cAs to the case of infants, whereas _you judge that they must not be\n  baptized within two or three days after they are born; and that the\n  law of the ancient circumcision is to be observed; so that you think\n  none should be baptized and sanctified, until the eighth day after\n  their birth_; we were all in our assembly of a quite different\n  opinion. For in this matter, with respect to that which you thought\n  fitting to be done, there was not one of your mind. But all of us\n  rather judged, that the grace and mercy of God is not to be denied to\n  any person born. For whereas our Lord in his gospel, _the Son of Man\n  came not to destroy men\u2019s souls_ (or lives) _but to save them_.\u2014That\n  the eighth day, appointed to be observed in the Jewish circumcision,\n  was a type going before in a shadow, or resemblance, but on Christ\u2019s\n  coming was fulfilled in the substance; for because the eighth day,\n  that is the next after the Sabbath, was to be the day on which the\n  Lord was to rise from the dead, and quicken us, and give us the\n  spiritual circumcision. This eighth day, that is, the next to the\n  Sabbath, or the Lord\u2019s day, went before in the type, which type ceased\n  when the substance came, and the spiritual circumcision was given to\n  us. So that we judge, no person is to be hindered from obtaining the\n  grace, (that is _of baptism_) by the law which is now established; and\n  that the spiritual circumcision ought not to be restrained by the\n  circumcision which was according to the flesh; but that all are to be\n  admitted to the grace of Christ; since Peter, speaking in the Acts of\n  the apostles, says, _the Lord hath shown me that no person is to be\n  called common or unclean_. This, therefore, dear brother, was our\n  opinion in the assembly, that it is not for us to hinder any person\n  from baptism, and from the grace of God, who is merciful, and kind,\n  and affectionate to all. Which rule, as it holds for all, so we think\n  it is more especially to be observed in reference to infants, and\n  those that are newly born, to whom our help and the divine mercy is\n  rather to be granted, because by their weeping and wailing at their\n  first entrance into the world, they do intimate nothing so much as\n  that they implore compassion,\u201d &c.\n\n  Saint Ambrose, who wrote about 274 years after the apostles, declares\n  expressly, \u201cthat infant-baptism was practised in his time, and in the\n  time of the apostles.\u201d\n\n  Saint Chrysostom observes, \u201cthat persons may be baptized either in\n  their infancy, in middle age, or in old age.\u201d\u2014He tells us, infants\n  were baptized, although they had no sin; and that the sign of the\n  cross was made upon their foreheads at baptism.\u2014Saint Hierome says,\n  \u201cif infants be not baptized, the sin of omitting their baptism is laid\n  to the parent\u2019s charge.\u201d\u2014Saint Austin, who wrote at the same time,\n  about 280 years after the apostles, speaks \u201cof infant-baptism as one\n  of those practices which was not _instituted by any council_, but had\n  _always_ been in use.\u201d The _whole church of Christ_, he informs us,\n  _had constantly held_ that infants were baptized for the forgiveness\n  of sin.\u2014That he \u201chad _never read or heard_ of _any Christian,\n  Catholic_ or _sectary_, who held otherwise.\u201d\u2014\u201cThat no christian, of\n  any sort, ever denied it to be useful or necessary.\u201d \u201cIf any one,\u201d\n  saith he, \u201cshould ask for divine authority in this matter, though\n  that, which the whole church practises, and which has not been\n  instituted by councils, but was ever in use, may be believed, very\n  reasonably, to be a thing delivered or ordered by the apostles, yet we\n  may, besides, take a true estimate, how much the sacrament of baptism\n  does avail infants, by the circumcision which God\u2019s former people\n  received.\u201d\n\n  No one of these ancient Fathers ever wrote directly in favour of, or\n  against, infant-baptism. In their various discourses and writings,\n  they often mention it, occasionally and transiently, when discoursing\n  on some other subject.\u2014They mention it as a general practice of\n  universal notoriety, about which there was no controversy, in order to\n  confute some prevailing heresy, or establish certain doctrines, that\n  were then disputed. Similar testimonies might easily be produced from\n  the writings of many other ancient witnesses, but this would\n  unnecessarily add to the prolixity of the present work. I will\n  therefore conclude, by stating very briefly, the incontestible and\n  conclusive evidence in proof of infant-baptism, arising out of the\n  well-known Pelagian controversy respecting original sin, which\n  happened about three hundred years after the apostles.\n\n  Pelagius held, that infants were born free from any natural and sinful\n  defilements. The chief opposers of him and his adherents were Saint\n  Hierome, and Saint Austin, who constantly urged, very closely, in all\n  their writings upon the subject, the following argument, viz. \u201c_That\n  infants are, by all christians, acknowledged to stand in need of\n  baptism, which must be in them for original sin, since they have no\n  other_.\u201d \u201cIf they have no sin, why are they then baptized, according\n  to the rule of the church, _for the forgiveness of sins? Why are they\n  washed in the laver of regeneration, if they have no pollution?_\u201d\n  Pelagius, and also Celestius, one of his principal abettors, were\n  extremely puzzled and embarrassed with this argument. They knew not\n  how to evade or surmount its force, but by involving themselves in\n  greater absurdities and difficulties. Some persons aggravated the\n  supposed error, by charging upon them the denial of infant-baptism, as\n  a consequence that followed from their tenet. Pelagius disclaimed the\n  slanderous imputation with abhorrence, declaring that he was accused\n  falsely. In the confession of faith, Pelagius then exhibited, which\n  Dr. Wall has recited, he owns, \u201c_that baptism ought to be administered\n  to infants, with the same sacramental words which are used in the case\n  of adult persons_.\u201d\u2014He vindicates himself in the strongest terms,\n  saying, \u201c_that men slander him as if he denied the sacrament of\n  baptism to infants, and did promise the kingdom of heaven to any\n  person without the redemption of Christ; and affirms that he never\n  heard of any, not even the most impious heretic, that would say such a\n  thing of infants_.\u201d Now these difficulties would have been instantly\n  removed, and the battery, which so greatly annoyed them, been\n  demolished at once, by only denying that infants were to be baptized.\n  But they did not suggest or entertain any doubt at all respecting this\n  doctrine. Pelagius readily avowed, in the most explicit manner, the\n  incontested right, and the established immemorial practice of\n  infant-baptism. Celestius also confessed, \u201cthat infants were to be\n  baptized according to the _rule of the universal church_.\u201d\n\n  One of these men was born and educated in Britain, and the other in\n  Ireland. They both lived a long time at Rome, the centre of the world\n  and place to which all people resorted. Celestius settled at\n  Jerusalem, and Pelagius travelled over all the principal churches of\n  Europe, Asia and Africa. If there had been any number of churches, or\n  a single church, in any part of the world, not only in that but in the\n  two preceding ages, who denied the baptism of infants, these learned,\n  sagacious persons must have known or heard of it; and certainly they\n  would have mentioned it, in order to check the triumph of their\n  opponents, and to wrest from them that argument, by which, above all\n  others, they were most grievously pressed. It is evident there was no\n  society of Baptists then in the world, nor had there been any of that\n  denomination, within the memory of man. The confession of Pelagius and\n  Celestius amounts almost to demonstration. It proves, beyond all\n  reasonable doubt, that infant-baptism had universally obtained, and\n  had always been practised among christians, even from the apostolic\n  times.\n\n  Dr. Wall, who enjoyed the best advantages for being acquainted with\n  the history of infant-baptism, and who made this the principal subject\n  of his studies and enquiries, briefly sums up the evidence on both\n  sides, in the following words: \u201cLastly, for the first four hundred\n  years, there appears only one man, Tertullian, who advised the _delay_\n  of infant-baptism in some cases, and one Gregory, who did _perhaps_\n  practise such _delay_ in the case of his own children; but no society\n  of men so thinking or so practising; or any one man saying it was\n  unlawful to baptize infants. So in the next seven hundred years, there\n  is not so much as _one_ man to be found, who either spoke for or\n  practised any such delay, but all the contrary. And when about the\n  year 1130, one sect among the Waldenses or Albigenses declared against\n  the baptizing of infants, _as being incapable of salvation_, the main\n  body of that people rejected their opinion; and they of them who held\n  that opinion, quickly dwindled away and disappeared, there being no\n  more persons heard of, holding that tenet, until the rising of the\n  German anti-p\u00e6dobaptists in the year 1522.\u201d\n\n  REED\u2019S APOLOGY.\n\nFootnote 86:\n\n  _See Wall\u2019s History of Infant-Baptism, Part II. page 52-86._\n\nFootnote 87:\n\n  _They that would see more on this subject may consult G. J. Voss, de\n  baptismo disput. xiv. Forbes. instruct. hist. theol. Lib. x. cap. v.\n  and Wall\u2019s history of infant-baptism, vol. I._\n\nFootnote 88:\n\n  See Dr. Owen\u2019s complete Collection of Sermons, page 580, 581. of\n  dipping; in which he observes, that \u03b2\u03b1\u03c0\u03c4\u03c9, when used in these\n  scriptures, Luke xvi. 24. and John xiii. 26. is translated to _dip_;\n  and in Rev. xix. 13. where we read of a _vesture dipped in blood_; it\n  is better rendered _stained_, by sprinkling blood upon it; and all\n  these scriptures denote only a touching one part of the body, and not\n  plunging. In other authors, it signifies, _tingo_, _immergo_, _lavo_,\n  _abluo_; but in no author it ever signifies to dip, but only in order\n  to washing, or as the means of washing. As for the Hebrew word \u05d8\u05d1\u05dc,\n  rendered, by the LXX. in Gen. xxxvii. 31. by \u03bc\u03bf\u03bb\u03cd\u03bd\u03c9, _to stain by\n  sprinkling_, or otherwise mostly by \u03b2\u03b1\u03c0\u03c4\u03c9: In 2 Kings v. 14. they\n  render it by \u03b2\u03b1\u03c0\u03c4\u03b9\u03b6\u03c9, and no where else: In ver. 10. Elisha commands\n  Naaman to _wash_; and accordingly, ver. 14. pursuant to this order, it\n  is said, he _dipped himself seven times_; the word is \u05d5\u05d9\u05d8\u05d1\u05dc; which the\n  LXX. render \u03b5\u03b2\u03b1\u03c0\u03c4\u03b9\u03c3\u03b1\u03c4\u03c9; and in Exod. xii. 22. where the word \u05d8\u05d1\u05dc is\n  used, which we render _dip_, speaking concerning the dipping the bunch\n  of hyssop in the blood, the LXX. render it by the word \u03b2\u03b1\u03c0\u03c4\u03c9: And, in\n  I Sam. xiv. 27; it is said, that Jonathan dipped the end of his rod in\n  an honey-comb; the word here is also \u05d5\u05d9\u05d8\u05d1\u05dc, and the LXX. render it\n  \u03b5\u03b2\u03b1\u03c8\u03b5\u03bd; in which place it cannot be understood of his dipping it by\n  plunging: And in Lev. iv. 6. 17. and chap. ix. 9. the priest is said\n  to dip his finger in the blood, which only intends his touching the\n  blood, so as to sprinkle it; and therefore does not signify plunging.\n\n  This learned author likewise observes, that \u03b2\u03b1\u03c0\u03c4\u03b9\u03b6\u03c9 signifies to wash;\n  as instances out of all authors may be given; and he particularly\n  mentions Suidas, Hesychius, Julius Pollux, and Phavorinus and\n  Eustachius. And he further adds, that it is first used in the\n  scripture, in Mark i. 8. John i. 33. and to the same purpose, Acts i.\n  5. in which place it signifies to pour; for the expression is\n  equivocal; _I baptize you with water, but he shall baptize you with\n  the Holy Ghost_: which is an accomplishment of that promise, that _the\n  Holy Ghost should be poured on them_. As for other places, in Mark\n  vii. 2. 4. \u03bd\u03af\u03c0\u03c4\u03c9, which signifies to _wash_, and is so translated, is\n  explained in the words immediately following, as signifying _to\n  baptize_. And, in Luke xi. 38. it is said, that the Pharisee marvelled\n  that our Saviour had not _washed before dinner_: The word in the Greek\n  is \u1f10\u03b2\u03b1\u03c0\u03c4\u03b9\u03c3\u03b8\u03b7, to whom he replies in the following verse, _Ye Pharisees\n  make clean the outside_, &c. so that the word, \u03b2\u03b1\u03c0\u03c4\u03b9\u03b6\u03c9 signifies there\n  to _cleanse_, or to use the means of cleansing.\n\n  He also observes, that though the original and natural signification\n  of the word imports, to _dip_, to _plunge_, to _dye_; yet it also\n  signifies to _wash_ or _cleanse_: Nevertheless, he thinks that it is\n  so far from signifying nothing else but to _dip_ or _plunge_, that\n  when it is to be understood in that sense, the words ought to be\n  \u03b5\u03bc\u03b2\u03ac\u03c0\u03c4\u03c9, or \u03b5\u03bc\u03b2\u03b1\u03c0\u03c4\u03b9\u03b6\u03c9, rather than \u03b2\u03b1\u03c0\u03c4\u03c9, or \u03b2\u03b1\u03c0\u03c4\u03af\u03b6\u03c9; and also that it\n  no where signifies to _dip_, but as denoting a mode of, and in order\n  to washing; and that it signifies to _wash_, in all good authors. He\n  also refers to Scapula and Stephanus, as translating the word \u03b2\u03b1\u03c0\u03c4\u03b9\u03b6\u03c9\n  by _lavo_, or _abluo_; and Suidas, as rendering it by _madefacio_,\n  _lavo_, _abluo_, _purgo_, _mundo_: And he speaks of some authors, that\n  he had searched in every place wherein they mention baptism, and that\n  he found not one word to the purpose; and therefore concludes, that he\n  was obliged to say, and was ready to make it good, that no honest man,\n  who understands the Greek tongue, can deny the word to signify to\n  _wash_, as well as to _dip_.[89]\n\nFootnote 89:\n\n  Dr. Wall, in the appendix of his reply to Dr. Gale, mentions a\n  remarkable instance, in which the mode of wetting or of applying water\n  was certainly that of pouring, and not that of dipping. It is as\n  follows:\u2014St. Origen, when commenting on the Baptism of John, enquires\n  thus of the Pharisees; \u201cHow could you think that Elias, when he should\n  come, would _baptize_, who did not in Ahab\u2019s time _baptize_ the wood\n  upon the altar, which was to be washed before it was burnt by the\n  Lord\u2019s appearing in fire? But he ordered the priest to do that; not\n  once only, but he says, do it the second time; and they did it the\n  second time. And do it the third time; and they did it the third time.\n  Therefore, how could it be likely that this man, who did not then\n  _baptize_, but assigned that work to others, would himself _baptize_,\n  when he should, according to the prophecy of Malachi, again appear\n  here on earth?\u201d\n\n  We find in the first book of Kings, xviii. 33, that the order given by\n  Elijah was to fill four barrels with water, and _pour_ it on the wood\n  and on the burnt offering. This _pouring of water_, Origen, that\n  accurate scholar, who lived in the second century, and was well\n  acquainted with the Greek classics, and Greek Testament, calls\n  baptizing. In the very same sentence, he makes use of the Greek word\n  _Baptizo_ four times; twice with express reference to the _Baptism_ of\n  John; and twice with express reference to that _Baptism_ which took\n  place in the days of the Prophet Elijah; which baptism, we are\n  expressly told, was not performed by _dipping_ the wood and sacrifice\n  into water, but by _pouring_ water upon them.\n\n  It is also evident, even from the frequent use of the word baptizo, by\n  heathen authors, that it does not always signify a total immersion.\n  Mr. Walker tells us, \u201cthat Porphyrie mentions a river in India, into\n  which if an offender enters, or attempts to pass through it, he is\n  immediately _baptized_ up to his head:\u201d (_baptizetai mechri\n  Kephales_.) Here a person is said to be baptized, although his head\n  did not go under, but remained above the water. This certainly was not\n  a total immersion.\n\n  \u201cHe also instances a case from Mr. Sydenham, as delivered by the\n  oracle (viz. _askos baptize, dunai de toi ou themis esti_.\u201d) In which\n  instance, if _dunai_ signifies to plunge wholly under water, as it\n  certainly does, then _baptize_ must signify something less than a\n  total immersion.\u2014\u201c_Baptize him as a bottle, but it is not lawful to\n  plunge him wholly under the water._\u201d The baptism here described,\n  resembles that of a blown bladder or bottle of leather, which when put\n  into the water, will not sink to the bottom, but swim upon the top.\n\n  The same critical author mentions an instance from Schrevelii\u2019s and\n  Robertson\u2019s Lexicons, 19th chapter, in which case, the primitive word\n  _bapto_ signifies a wetting with water, that was certainly less, and\n  very different from a total dipping or immersion. The sentence is\n  this. (\u201c_Baptei men askon, udor de ugron dunei pote._\u201d) \u201c_He indeed\n  baptizeth a bladder or bottle, but it never goeth under the liquid\n  water._\u201d\n\n  To these instances, we might add a well known case, taken from a poem\n  attributed to Homer, called the battle of the frogs and the mice, in\n  which the lake is said to be _baptized_ by the blood of a frog.\n  (_Ebapteto de aimati limne porphureo._) This lake was not _dipped_\n  into the blood of a frog; it was only _bespattered_ and tinged\n  therewith.\n\n  We could easily multiply authorities if it were necessary. It appears\n  undeniably evident from the Greek classicks, and from learned writers\n  and commentators, both ancient and modern, that the word _baptizo_ has\n  other significations besides that of a total dipping or immersion.\n\n  The most celebrated and respectable Lexicographers and criticks have\n  often translated baptizo into the following Latin words, viz.\n  _baptizo_, _mergo_, _immergo_, _tingo_, _intingo_, _lave_, _abluo_,\n  _madefacio_, _purgo_, _mundo_. No one, I presume, will pretend that\n  all these words are mentioned as being perfectly synonimous\u2014of the\n  same meaning exactly. And certainly if the word baptizo signify any\n  thing less or different from a total immersion, then persons may be\n  baptized in some other mode.\n\n  Besides, if it had been the intention of Christ and of his Apostles,\n  to specify the mode, or to have restricted all christians to one and\n  the same mode of baptizing, they might, for this purpose, have\n  selected from the Greek language words of the most unequivocal and\n  definite signification. If it had been their intention to specify the\n  mode of _sprinkling_, they might have used the word _Rantizo_; if the\n  mode of _pouring_, they might have used the word _Ekcheo_; if that\n  mode of _bathing_ or _washing_, which is performed by the application\n  of water with friction or rubbing, they might have used the word\n  _Louo_; and if it had been their intention to specify the mode of\n  _dipping_, they might have used the word _Dupto_ or _Duno_, &c.\n\n  REED\u2019S APOLOGY.\n\nFootnote 90:\n\n  \u1f18\u03b9\u03c2 and \u1f10\u03ba.\n\nFootnote 91:\n\n  \u1f18\u03b9\u03c2 \u03c4\u1f74\u03bd \u0398\u03b1\u03bb\u03b1\u03c3\u03c3\u03b1\u03bd.\n\nFootnote 92:\n\n  \u1f18\u03ba.\n\nFootnote 93:\n\n  _If any one has a mind to see how these particles \u1f10\u03b9\u03c2 and \u1f10\u03ba, are used\n  in the New Testament, he may consult Schmid. concord. in voc. \u1f10\u03b9\u03c2 and\n  \u1f10\u03ba, where there are a great number of places mentioned, in which these\n  words are used; and, it will hardly be thought, by any impartial\n  reader, that the greatest part of them can be rendered by, into or out\n  of; but rather to, or from._\n\nFootnote 94:\n\n  \u0393\u03b4\u03b1\u03c4\u03ba \u03c0\u03bf\u03bb\u03bb\u03b1.\n\nFootnote 95:\n\n  _See Lightfoot\u2019s works, Vol. I. Page 500._\n\nFootnote 96:\n\n  In Col. ii. 12. and context, is a succession of figures, designed, in\n  different ways, to illustrate and enforce the same fact. Verse 11. \u201cIn\n  whom also ye are circumcised with the circumcision, _made without\n  hands_, in putting off the body of the sins of the flesh by the\n  circumcision of Christ.\u201d That is, in putting off the old man, you are\n  circumcised without hands; the work is effected by the Holy Spirit\u2014You\n  are born again, which is spiritual circumcision. \u201cCircumcision is that\n  of the _heart_.\u201d This renewing of the Holy Spirit consists in putting\n  off the body of sin, in renouncing sin, and reforming the life. Or, we\n  are \u201cburied with him in baptism.\u201d As the burial of Jesus Christ gave\n  evidence, that he had really died, the just for the unjust; that he\n  had yielded himself a sacrifice for sin; so we in our spiritual\n  circumcision or baptism, the figure now used, show ourselves to be\n  really dead to sin, crucified in the lusts of our minds. As Christ,\n  when buried, was dead and separated from the world; so in regeneration\n  we become separate from sin. We are new creatures, having put off the\n  old man. We are buried from the wicked indulgences and pursuits of the\n  world.\n\n  The death, burial, and resurrection of Christ, are, not only causes,\n  but types and symbols to represent the death of our sins, our putting\n  off the old man, and becoming new creatures.\n\n  No reference is made in the text to the water of baptism, any more\n  than to the knife of circumcision in the preceding verse. The writer\n  is speaking of that baptism, and of that alone, in which we \u201care risen\n  with Christ, through the faith, which is the operation of God.\u201d This\n  certainly can be nothing less than _spiritual_ baptism, or\n  regeneration; for the most violent advocate for dipping, or plunging,\n  or burying, will not pretend, that this, necessarily, is connected\n  with \u201cfaith;\u201d he will allow it may be _possible_ for a man to be\n  plunged and buried in _water_, and yet not have \u201cthe faith, which is\n  the operation of God.\u201d If he allow this, and allow this he must and\n  will, then our text is no support of his cause. It cannot be water\n  baptism which is mentioned.\n\n  Were not this the fact, nothing could be inferred respecting the\n  _mode_ of baptism. It would then only signify that, as Christ was\n  buried and separated from the world; so we in baptism are buried and\n  separated from a world of sin. The zeal for the literal construction\n  of this figure may, perhaps, be extinguished by indulging it in other\n  instances. St. Paul says, \u201cI am crucified with Christ.\u201d Would any\n  person suppose from this, that he had been led to Calvary, nailed to\n  the cross, and pierced by the soldier\u2019s spear? Christians are said to\n  be \u201ccircumcised in Christ.\u201d Does any one infer from this that all\n  Christians experience the bloody rite of the Jews? Or, because\n  Christians \u201care partakers of Christ\u2019s sufferings,\u201d are all christians,\n  therefore, betrayed by Judas, spit upon, buffeted, and crowned with\n  thorns? Or, because St. Paul says the Philippians were his \u201c_crown_,\u201d\n  were they, therefore, formed into a crown of honor, and worn as a\n  badge of future glory? Or, because the sacrament represents the\n  sufferings and death of Christ, are all worthy communicants crucified?\n  Were our baptist brethren consistent with themselves, such would be\n  their explanation of these passages of scripture.\n\n  It immediately follows our text; \u201cwherein also you were risen with him\n  through the faith of the operation of God, who hath raised him from\n  the dead.\u201d Wherein, or in which baptism \u201cwe are risen,\u201d actually\n  \u201crisen with Christ by the faith\u201d which God gives to the new creature.\n  You, who have this spiritual baptism, rise like Christ above the\n  selfish motives, and sensual pursuits of a fallen world. You seek the\n  kingdom of God; you aspire after divine good.\n\n  Persons, born again, like Jesus Christ, separate their hearts from the\n  world, and rise to a divine life. That this is the only true\n  construction of the text, may be inferred from a corresponding\n  passage, Rom. vi. 4. \u201cTherefore we are buried with him by baptism into\n  death, that like as Christ was raised from the dead by the glory of\n  the Father, even so we also should walk in newness of life.\u201d By\n  spiritual baptism we partake the privileges of Christ\u2019s death. By\n  dying to sin ourselves, as we do in the new birth, we resemble Jesus\n  Christ in his death, who died \u201cto make an end of sin.\u201d As Christ was\n  raised from the grave; so we, not in water baptism, but in\n  regeneration or spiritual baptism, are \u201craised\u201d to walk in newness of\n  life. Old things are done away; _all_ things are become new. If we\n  have experienced this spiritual baptism, we shall have the Spirit of\n  Christ, We shall be separate from the world of sin, as Christ was in\n  the grave, and we shall like him rise to a holy, a new life. We obey a\n  new master, seek a new way of salvation, act from new motives, to\n  accomplish new designs; we choose new companions, experience new\n  sorrows, and new joys. As if buried, we are separate from our former\n  lives.\n\n  St. John says, \u201cHe [Christ] shall baptize you with the Holy Ghost and\n  with _fire_.\u201d The Selucians and Hermians understood this literally,\n  and maintained that material fire was necessary in the administration\n  of baptism. Valentinus, like our baptists, rebaptized those, who had\n  received baptism out of the sect, and _drew them through the fire_.\n  Herculian, cited by Clemens Alexandrinus, says that some applied a red\n  hot iron to the ears of the baptized. St. Paul says, we are buried\n  with Christ in baptism. This also has been understood literally; but\n  such persons forget that to be consistent, on their plan, they should\n  continue \u201cburied\u201d three days and three nights, the time Christ lay in\n  the earth. Should any object that this would drown them, the baptist,\n  in his way of treating figures, would have an easy answer, and readily\n  prove that drowning was the very design of baptism. Rom. vi. 4. \u201cWe\n  are buried with him by baptism into his death.\u201d We are not merely\n  buried, for this is only a part, any more than sprinkling; but we are\n  buried to death, \u201cburied into his death.\u201d Thus he has scripture for\n  drowning all whom he baptizes, and precisely as much scripture for\n  drowning, as for burying. The very same passage, might he say, which\n  commands burying, commands drowning, commands \u201cdeath.\u201d\n\n  In the present mode of plunging, the resemblance is almost entirely\n  lost. What is the difference between laying a dead body in a rock,\n  covering it with a great stone; sealing it in a solemn manner; all\n  things continuing in this state, three days and three nights, what is\n  the resemblance between this, and suddenly plunging a living body into\n  water, and instantly lifting it out of the water? What possible\n  likeness is there between a _living person_ in the _water_, and a\n  _dead body_ in a _rock_? The similitude is little better than that of\n  the blind man, who supposed the light of the sun was like the noise of\n  a cannon. We have accordingly endeavoured to show in the introduction,\n  that the elegant scholar, the christian orator of Tarsus, had no\n  thought of any such resemblance; his object was to show, that in\n  regeneration or spiritual baptism, which is followed \u201cwith newness of\n  life,\u201d or, a new life, \u201cthrough faith which is the operation of God,\u201d\n  we are dead and buried to sin, and raised or made alive to God, as\n  Christ was. The evident design of the text is to illustrate the\n  preceding verse, which speaks of spiritual circumcision made without\n  hands. This _baptism_ is that by which we are _raised with Christ_;\n  but in water baptism we are not always raised with Christ. If men are\n  plunged they may generally be raised from the water; but this has no\n  necessary connexion with \u201crising with Christ.\u201d This baptism is also\n  effected \u201cthrough faith which is the operation of God;\u201d but a man may\n  be raised out of an ocean of water, every day of his life, and remain\n  destitute of faith; therefore, the text has no reference to water\n  baptism.\n\n  REV. E. PARISH\u2019S SERMON.\n\n\n\n\n                             Quest. CLXVII.\n\n\n    QUEST. CLXVII. _How is baptism to be improved by us?_\n\n    ANSW. The needful, but much neglected duty of improving our baptism,\n    is to be performed by us all our life long; especially in the time\n    of temptation, and when we are present at the administration of it\n    to others, by serious and thankful consideration of the nature of\n    it, and of the ends for which Christ instituted it, the privileges\n    and benefits conferred and sealed thereby, and our solemn vow made\n    therein, by being humbled for our sinful defilement, our falling\n    short of, and walking contrary to the grace of baptism and our\n    engagements, by growing up to assurance of pardon of sin, and of all\n    other blessings sealed to us in that sacrament, by drawing strength\n    from the death and resurrection of Christ, into whom we are\n    baptized, for the mortifying of sin, and quickening of grace, and by\n    endeavouring to live by faith, to have our conversation in holiness\n    and righteousness, as those that have therein given up their names\n    to Christ, and to walk in brotherly love, as being baptized by the\n    same Spirit, into one body.\n\nIn this answer we may observe,\n\nI. That our baptism, together with the engagements which we are therein\nlaid under to be the Lord\u2019s, is to be improved by us; though this duty\nbe too much neglected. That it ought to be improved is evident, inasmuch\nas it is an ordinance, or means of grace, for our attaining spiritual\nblessings; therefore we are not only guilty of a sinful neglect, but we\nlose the advantage that might be expected thereby, if we do not improve\nit so as to answer the valuable end thereof; and when we consider it as\na professed dedication to God, as has been before observed, or a bond\nand obligation laid on us, to be entirely, and for ever, his, it cannot\nbut be reckoned the highest affront offered to the divine Majesty, and a\nbeing unstedfast in his covenant, for us practically to disown the\nengagement, or, in effect, to deny his right to us. Now, it is farther\nobserved, that this duty is much neglected, and the reason hereof is,\n\n1. Because many have very low thoughts of this ordinance, and understand\nnot the spiritual intent or meaning thereof, nor what it is to improve\nit. These reckon it no more than an external rite, established by\ncustom, and commonly observed in a Christian nation, without duly\nweighing the end and design for which it was instituted, or what is\nsignified thereby.\n\n2. Others suppose, that there is nothing in it but a public declaration,\nthat the person baptized is made a Christian, or has that character put\nupon him; but they know not what it is to be a Christian indeed, being\nutter strangers to the life and power of religion, and the spiritual\nblessings hoped for, or, through the grace of God, consequent upon our\nbaptismal dedication.\n\n3. Others have, indeed, right apprehensions of the sign and the thing\nsignified thereby, yet through the prevalency of corruption, and the\npride and deceitfulness of their hearts, they do not fiducially give up\nthemselves to God, nor desire the spiritual and saving blessings of the\ncovenant of grace. These therefore do not improve their baptism; and, it\nis to be feared, that this is the condition and character of the\ngreatest number of professors: Which leads us to consider,\n\nII. How baptism is to be improved by us, and that in several cases,\n\n1. When we are present, at the administration of it to others. We are\nnot, indeed, at that time, so immediately concerned in the ordinance, as\nthe person who is publicly devoted to God therein. Nevertheless, we are\nnot to behave ourselves as unconcerned spectators; and therefore,\n\n(1.) We are to join herein with suitable acts of faith and prayer, as\nthe nature of the ordinance calls for them, and to adore the persons of\nthe Godhead whose name and glory is mentioned therein. And we are to\napply ourselves to God, for the grace of the covenant, that is signified\nthereby, that he would be our God, as well as the God of the person who\nis particularly given up to him in baptism. We are also to bewail the\nuniversal depravity of human nature, and that guilt which we bring with\nus into the world, which is signified in infant-baptism; and this,\ntogether with the habits of sin, which we have contracted, is confessed\nby those who are baptized when adult, which we cannot but see a great\ndeal of, in our daily experience. We ought also to entertain becoming\nthoughts of the virtue of the blood of Christ, and of the power of the\nHoly Ghost, which alone can take away the guilt of sin, and render this\nordinance effectual to salvation; which we are not only to desire with\nrespect to the person baptized, but that we ourselves may be made\npartakers of that grace, which we equally stand in need of.\n\n(2.) We ought to confess before God, with sorrow and shame, how\ndefective we have been, as to the improvement of our baptismal\nengagements; so that, though we have been devoted to him, our hearts and\naffections have been very prone to depart from him; and we ought to\nadore and acknowledge the goodness and faithfulness of God, in that,\nthough we have been unstedfast in his covenant, through the treachery\nand deceitfulness of our hearts; yet he has been ever mindful thereof,\nand made good the promises contained therein, to all his servants who\nhave put their trust in him.\n\n2. Our baptism is to be improved by us in the time of temptation, in\norder to our resisting it, and preventing our being entangled and\novercome thereby.\n\n(1.) If the temptation takes its rise from the world, or we are thereby\ninduced to lay aside, or be remiss in our duty to God, from the\nprosperous circumstances in which we are therein, we should consider,\nthat in having been devoted to God in our infancy, or given up ourselves\nprofessedly to him, when adult, it has been intimated and acknowledged,\nthat he is our portion, better to us than all we can enjoy in the world;\nand therefore we ought to acquiesce in him as such, and say, _Whom have\nI in heaven but thee; and there is none_, or nothing, _upon the earth\nthat I desire besides thee_, Psal. lxxiii. 25.\n\nMoreover, if we are tempted to be uneasy, and repine at the providence\nof God, by reason of the many evils that befal us in the world, we ought\nto consider, that when we were given up to God, this implied in it an\nobligation to be content to be at his disposal, and to be satisfied with\nwhatever he allots for us, as not questioning the care and justice of\nhis providence, in which we were under an indispensable obligation to\nacquiesce. Therefore when God tries us, by bringing us under various\nafflictions, our baptismal engagement obliges us to say, It is the Lord,\nlet him do with us what seemeth good in his sight.\n\n(2.) If we are exposed to the temptations of Satan, or those inward\nsuggestions, whereby sinful objects are presented to our thoughts, and a\nfalse gloss put upon them, to induce us to a compliance therewith, we\nare to improve our baptismal engagement, by considering that it contains\na solemn acknowledgment of God\u2019s right to us, exclusive of all others:\ntherefore, we cannot but dread the thoughts of submitting to be vassals\nto Satan, which is, in effect, to disown that allegiance which we owe to\nGod, and to say, that other lords shall have dominion over us. This will\nhave a tendency to induce us to adhere stedfastly to God, as the result\nof our having been devoted to him in this ordinance.\n\nAnd if we are afraid of being ensnared by those wiles and methods of\ndeceit, which Satan often makes use of, that are not always discerned by\nus, we are to consider ourselves as having been devoted to Christ; and,\npursuant thereunto, if we have, in any instance, improved this solemn\ntransaction, we have given up ourselves to him, in hope of being under\nhis protection, and interested in his intercession, so that though we\nare _sifted as wheat_, our _faith_ may _not fail_, Luke xxii. 31, 32.\n\nMoreover, when we are assaulted, and, as it were, wounded with Satan\u2019s\nfiery darts, whereby great discouragements are thrown in our way, the\nguilt of sin magnified, as though it were unpardonable, and the stain\nand pollution thereof such, as can never be washed away: And when we are\nready to conclude from hence, that our state is hopeless, and the\ncomforts we once enjoyed, irrecoverably lost; this is, indeed, an\nafflictive case. Nevertheless, our baptism is to be improved by us, as\nconsidering that remission of sins was the blessing desired and hoped\nfor, inasmuch as it was signified thereby; so that we are to be sensible\nthat the blood of Christ cleanseth from all sin; and that, as we were\ngiven up to him, in hope of obtaining this privilege, and have been\nenabled since then, to give up ourselves to him by faith, and therein to\nimprove our baptismal engagement; we therefore trust, that he will\nappear for us, rebuke the adversary, establish our comforts, and enable\nus to walk as those, who desire to recommend his grace to others, that\nthey may be encouraged to adhere to him, by the comfortable sense which\nwe have of his love shed abroad in our hearts, by the Holy Ghost.\n\n3. Our baptismal engagement is to be improved by us, before and after we\nare brought into a converted state.\n\n(1.) Unregenerate persons are to improve it, as it should afford them\nmatter of deep humiliation, that though they have been devoted to God,\nand thereby were called by his name, and made partakers of the external\nblessings of his covenant; yet they have been alienated from the life of\nGod, and strangers to the internal saving blessings thereof. There was a\nprofession made, in baptism, that they stood in need of Christ\u2019s\nmediation, to deliver them from the guilt of sin, and of being cleansed\nfrom the pollution thereof, which is of a spreading nature; but they\nhave, notwithstanding, given way to it; and, how _pure_ soever they have\nbeen _in their own eyes, are not yet washed from their filthiness_,\nProv. xxx. 12. Now such may take occasion from hence to plead earnestly\nwith God for converting grace; which is the only means whereby they may\nknow that he has accepted of their solemn dedication to him; or that\nthey are not only born of water, but of the Spirit; and are made\npartakers of the thing signified in baptism, without which, the external\nsign will not afford any saving advantage. We may also plead with God,\nthat as we are professedly his, he would assert his own right to us,\novercome us to himself, and make us _willing in the day of his power_,\nPsal. cx. 3.\n\n(2.) Our baptismal engagement is constantly to be improved by us, if we\nare brought into a state of grace, in order to the growth and increase\nthereof; especially if we are sensible of great declension therein, or\nthat it is not, in all respects with us, as it once was; if we are\nsensible of deadness and stupidity, in holy duties, and stand in need of\nbeing quickened, excited, and brought into a lively frame of spirit, or\nto be restored after great back-slidings; if we would have sin\nmortified, and the secret workings thereof in our heart subdued, we\nought to consider, that having been _baptized into Jesus Christ_, we\nwere _baptized into his death_; and that we are obliged hereby to _walk\nin newness of life_; therefore _sin should not reign in our mortal\nbodies_, Rom. vi. 3, 4, 12. And as we hope and trust, that we are made\npartakers of the saving blessings signified in this ordinance, we desire\nto improve the relation we stand in to Christ, as his people, as a\nmatter of encouragement, that when we are oppressed, he will undertake\nfor us.\n\nIf we are destitute of assurance of his love, and our interest in him,\nwe are to improve the consideration of our being his, not only by\nprofessed dedication, but by a fiducial adherence to him; this will\nencourage us to hope that he will enable us to walk holily and\ncomfortably before him, and lift up the light of his countenance upon\nus, as our reconciled God and Father.\n\nAnd, in the whole course of our conversation it will be of use, for the\npromoting the life of faith, which consists in an entire dependance on\nhim, as those who are sensible that we can do nothing without him, to\nconsider, that when we were first devoted to him, it was acknowledged,\nand from the time, wherein we have been enabled to give up ourselves to\nhim by faith, we have been always sensible that we stand in need of\ndaily supplies of grace from him, as all our springs are in him.\nMoreover, our baptismal engagement is to be improved, as it is an\ninducement to us to have our conversation in holiness and righteousness;\nwhereby practical religion will be promoted in all its branches, when we\nconsider that we are not our own, and therefore dare not think of living\nas we list, or serving divers lusts and pleasures, but that we are\nobliged to make his revealed will (whose we are, and whom we desire to\nserve,) the rule of all our actions.\n\nAnd lastly, we ought to walk in brotherly love, as being _baptized by\nthe Spirit into one body_, 1 Cor. xii. 13. They who are partakers of the\nsaving blessings signified by baptism, have ground to conclude\nthemselves members of Christ\u2019s mystical body, or the invisible church,\nof which he is the head. This is a spiritual baptism, being the effect\nof divine power, and the special work of the Holy Ghost; and certainly\nthis will be an inducement to all who are partakers thereof, to walk\ntogether in brotherly love, as those who are favoured with the same\nprivileges, and hope to enjoy that complete blessedness, in which they,\nwho are before devoted to Christ, shall be for ever with him. Thus\nconcerning the ordinance of baptism.\n\nAnd now we are led to speak concerning the sacrament of the Lord\u2019s\nsupper, which is considered either absolutely in itself, or as compared\nwith baptism. And accordingly it is enquired; wherein they agree, or\ndiffer. In considering the nature of the Lord\u2019s supper, it is farther\nenquired; how they, who are to partake of it, ought to prepare\nthemselves for it before they engage therein? And there are also two\ncases of conscience answered; the one respecting those who are not\nsatisfied concerning their meetness for it; the other respecting those\nwho ought to be kept from it. We have also an account of the duties of\ncommunicants, while they are engaged in this ordinance; or those that\nare incumbent on them, after they have attended on it. These things are\nparticularly insisted on in several following answers, which we are now\nled to consider.\n\n\n\n\n                     Quest. CLXVIII., CLXIX., CLXX.\n\n\n    QUEST. CLXVIII. _What is the Lord\u2019s Supper?_\n\n    ANSW. The Lord\u2019s supper is a sacrament of the New Testament, wherein\n    by giving and receiving bread and wine, according to the appointment\n    of Jesus Christ, his death is shewed forth; and they that worthily\n    communicate, feed upon his body and blood, to their spiritual\n    nourishment and growth in grace, have their union and communion with\n    him confirmed, testify and renew their thankfulness, and engagement\n    to God, and their mutual love and fellowship each with other, as\n    members of the same mystical body.\n\n    QUEST. CLXIX. _How hath Christ appointed bread and wine to be given\n    and received in the sacrament of the Lord\u2019s supper?_\n\n    ANSW. Christ hath appointed the ministers of his word, in the\n    administration of this sacrament of the Lord\u2019s supper, to set apart\n    the bread and wine from common use, by the word of institution,\n    thanksgiving, and prayer, to take and break the bread, and to give\n    both the bread, and the wine to the communicants, who are, by the\n    same appointment, to take, and eat the bread, and to drink the wine,\n    in thankful remembrance, that the body of Christ was broken and\n    given, and his blood shed for them.\n\n    QUEST. CLXX. _How do they that worthily communicate in the Lord\u2019s\n    supper, feed upon the body and blood of Christ therein?_\n\n    ANSW. As the body and blood of Christ are not corporally or carnally\n    present in, with, or under the bread and wine in the Lord\u2019s supper,\n    and yet are spiritually present to the faith of the receiver, no\n    less truly and really than the elements themselves are to their\n    outward senses; so they that worthily communicate in the sacrament\n    of the Lord\u2019s supper, do therein feed upon the body and blood of\n    Christ, not after a corporal, or carnal, but in a spiritual manner,\n    yet truly and really, while by faith they receive and apply unto\n    themselves Christ crucified, and all the benefits of his death.\n\nThere are several things contained in these answers, _viz._\n\nI. The general description of this ordinance, as it is called a\nsacrament of the New Testament; in which we shall be led to speak\nconcerning the person by whom it was instituted in common with other\nordinances; and that is our Lord Jesus Christ.\n\nII. We shall consider the persons by whom it is to be administered,\nnamely, the ministers, or pastors of particular churches; inasmuch as it\nis an ordinance given only to those who are in church-communion.\n\nIII. We have an account of the matter thereof, or the outward elements,\nto wit, bread and wine.\n\nIV. We shall consider the ministers act, antecedent to the church\u2019s\npartaking of this ordinance, in setting apart the elements from a common\nto a sacred use; which is to be done by the word and prayer, joined with\nthanksgiving.\n\nV. We have an account of the actions, both of the minister and people;\nthe one breaks the bread, and pours out the wine. In order to their\nbeing distributed among those who are to receive them; the other, to\nwit, the communicants, partake of them, and join with him in eating the\nbread, and drinking the wine.\n\nVI. We are to consider what is signified hereby, namely, the body and\nblood of Christ; which are not supposed to be corporally and carnally,\nbut spiritually present to the faith of the receivers, upon which\naccount they may be said to feed upon the body and blood of Christ, and\napply the benefits of his death to themselves.\n\nVII. We have an account of the persons who hope to enjoy these\nprivileges, and partake of the Lord\u2019s supper in a right manner; these\nare said worthily to communicate; as also the ends which they ought to\nhave in view, namely, their spiritual nourishment, and growth in grace,\ntheir enjoying communion with Christ; and that love that they are\nobliged to express to each other, as members of the same mystical body.\n\nI. It is an ordinance of the New Testament, instituted by our Saviour.\nThat it is an ordinance, is evident, in that it is founded on a divine\ncommand; as appears from the words of institution, in Matt. xxvi. 26,\n27. _Take eat, this is my body; and he took the cup, and gave it to\nthem, saying, Drink ye all of it_, &c. And this is also intimated by the\napostle, when, speaking particularly concerning it, as also the manner\nin which it is to be performed, he says, _I have received of the Lord,\nthat which also I delivered unto you_, 1 Cor. xi. 23. Moreover, there is\na blessing annexed to our partaking of it in a right manner; which may\nplainly be inferred from the apostle\u2019s distinguishing those who receive\nit _worthily_, from others that receive it _unworthily_, or in an\nunbecoming manner; of whom the former are said to _come together for the\nbetter_, the latter _for the worse_, ver. 17. and to partake of the\nLord\u2019s supper for the better, is to partake of it for our spiritual\nadvantage, which supposes, that there are some blessings annexed to it,\nwhich render it not only a duty, but an ordinance, or means of grace.\nAnd, that it is a gospel-ordinance of the New Testament, appears from\nthe time of its being instituted by our Saviour, as well as the end and\ndesign thereof. It is particularly intimated, that Christ instituted\nthis ordinance immediately before his last sufferings, as a memorial of\nhis dying love. Thus the apostle says, _The same night in which he was\nbetrayed, he took bread_, ver. 23. And that it was designed to continue\nas a standing ordinance in the church throughout all ages, appears from\nwhat he farther adds, _As often as ye eat this bread, and drink this\ncup, ye do shew the Lord\u2019s death, till he come_, ver. 26.\n\nThe contrary to this is maintained by some modern enthusiasts, who\ndeny it to be an ordinance, as they also do baptism; concluding that\nno ceremony, or significant sign, is consistent with the\ngospel-dispensation. And as for what the apostle says concerning our\n_shewing forth the Lord\u2019s death till he come_, they suppose, that\nhereby is meant, till he comes by the effusion of the Spirit; and\ntherefore, if it was an ordinance at first, it ceased to be so when\nthe Spirit was poured forth on the church, in the beginning of the\ngospel-dispensation. To this it may be replied,\n\n1. That ceremonial institutions are not inconsistent with the\ngospel-dispensation, inasmuch as they may not be designed to signify\nsome benefits to be procured by Christ, as they did, which were\ninstituted under the ceremonial law; but they may be considered as\nrememorative signs of the work of redemption, which has been brought to\nperfection by him.\n\n2. When the apostle, in the scripture but now mentioned, says, that _we\nshew the Lord\u2019s death till he come_, it cannot be meant concerning his\ncoming in the plentiful effusion of the Spirit; inasmuch as this\nprivilege was conferred on the church in the apostle\u2019s days, at the same\ntime, when he speaks of their shewing forth his death. Therefore,\ndoubtless, he intends thereby Christ\u2019s second coming, when this, and all\nother ordinances, which are now observed in the church, as adapted to\nthe present imperfect state thereof, shall cease; we must therefore\nconclude from hence, that it was designed to be continued in the church\nin all ages, as it is at this day.\n\nII. We are to consider the persons by whom this ordinance is to be\nadministered; and these are only such as are lawfully called, and set\napart to the pastoral office, whose work is to feed the church, not only\nby the preaching of the word, but by the administration of the\nsacraments, which are ordinances for their faith, in which they are said\nto receive, and spiritually feed upon Christ and his benefits; upon\nwhich account God promises to _give his people pastors according to his\nown heart, who should feed them with knowledge and understanding_, Jer.\niii. 15. Now that none but these are appointed to administer this\nordinance, is evident in that they, who partake of it, are said to have\ncommunion with him, and with one another therein, for their mutual\nedification and spiritual advantage; therefore it doth not belong to\nmankind in general, but the church in particular. And, to prevent\nconfusion therein, Christ has appointed one, or more proper officers in\nhis churches, to whom the management of this work is committed; who are\ncalled hereunto, by the providence of God, and the consent and desire of\nthe church, to whom they are to minister.\n\nIII. We are now to consider the matter, or the outward elements to be\nused in the Lord\u2019s supper; and these are bread and wine. Thus it is\nsaid, _Jesus took bread_, Matt. xxvi. 26. and _he also took the cup_;\nwhich, by a metonymy, is put for the wine: For, our Saviour referring to\nthis action, speaks of his _drinking the fruit of the vine_, ver. 29. As\nfor the bread that is to be used in this ordinance, there was a very\nwarm debate between the Latin and Greek church concerning it; the\nformer, as the Papists do at this day, concluding it absolutely\nnecessary, that it should be unleavened bread, inasmuch as that kind of\nbread was used by our Lord, when he first instituted it, which was at\nthe time of the passover, when no leaven was to be found in their\nhouses. And they make it also a significant sign of the sincerity and\ntruth with which the Lord\u2019s supper ought to be eaten; for which, they\nrefer to what the apostle says, in 1 Cor. v. 8. _Let as keep the feast,\nnot with old leaven, neither with the leaven of malice and wickedness;\nbut with the unleavened bread of sincerity and truth._ But this seems\nonly to be an allusion to the use of unleavened bread in the passover;\nwhich, it may be, might have a typical reference to that sincerity and\ntruth with which all the ordinances of God are to be engaged in; but it\ndoes not sufficiently appear that he intends hereby that the bread used\nin the Lord\u2019s supper should be of this kind, or, that it was designed to\nsignify the frame of spirit with which this ordinance is to be\ncelebrated.\n\nOn the other hand, the Greek church thought that the bread ought to be\nleavened, according to our common practice at this day, it being the\nsame that was used at other times. And this seems most eligible, as it\nputs a just difference between the bread used in the passover, which was\na part of the ceremonial law, and a gospel-institution, that is distinct\nfrom it. But, I think, there is no need to debate either side of the\nquestion with too much warmth, it being a matter of no great importance.\nAs for the wine that is to be used in this ordinance, it is a necessary\npart thereof; and therefore the Papists are guilty of sacrilege in\nwithholding the cup from the common people[97].\n\nIV. We are now to consider what the minister is to do, antecedent to the\nchurch\u2019s partaking of the Lord\u2019s supper: He is to set apart the outward\nelements of bread and wine from a common, to this particular holy use.\nUpon which account it may be said to be _sanctified by the word of God\nand prayer_, 1 Tim. iv. 5. The words of institution contain an\nintimation that these elements are to be used in this ordinance, by\nChrist\u2019s appointment; without which, no significant sign could be used\nin any religious matters. And, as for prayer, this is agreeable to\nChrist\u2019s practice; for, he _took bread and blessed it_, or prayed for a\nblessing on it; and as the apostle expresses it; this was accompanied\nwith thanksgiving, as he says; _When he had given thanks he brake it_,\nMatt. xxvi. 26. 1 Cor. xi. 24. which is agreeable to the nature and\ndesign of the ordinance, as herein we pray for the best of blessings,\nand express our thankfulness to him for the benefits of Christ\u2019s\nredemption.\n\nHere I cannot but observe how the Papists pervert this ordinance in the\nmanner of consecrating the bread, which the priest does only by\nrepeating these words in Latin; _This is my body_; and from thence they\ntake occasion to advance the absurd doctrine of transubstantiation; and\nsuppose, that, by these words pronounced, the bread is changed into the\nbody and blood of Christ; which they assert, contrary to all sense and\nreason, as well as the end and design of the ordinance; and from hence\nit will follow, that man has a power to make the body and blood of\nChrist; and another consequence thereof, will be, that the human nature\nof Christ is omnipresent, which is inconsistent with a finite nature,\nand those properties that belong to it as such; from whence it is to be\nconcluded, that it is no where else but in heaven; and it involves in it\nthe greatest contradiction to suppose that it is bread, and having all\nthe qualities thereof; and yet our senses must be so far imposed on, as\nthat we must believe that it is not so, but Christ\u2019s body. It also\nsupposes, that Christ has as many bodies as there are wafers in the\nworld; which is a monstrous absurdity. It likewise confounds the sign\nwith the thing signified, and is very opposite to the sense of those\nwords of scripture, _This is my body_; which implies no more, than that\nthe bread, which is the same in itself, after the words of consecration,\nas it was before, is an external symbol of Christ\u2019s body, that is, of\nthe sufferings which he endured therein for his people.\n\nV. We are now to consider the actions both of the minister and the\nchurch, when engaged in this ordinance, _viz._ breaking, distributing,\neating the bread, pouring forth, and drinking the wine, for the ends\nappointed by Christ, in instituting this ordinance. Whether our Saviour\ngave the bread and wine to every one of the disciples in particular, is\nnot sufficiently determined by the words of institution: For, though\nMatthew and Mark say, _He gave the bread and the cup to the disciples_,\nMatt. xxvi. 26, 27. and Mark xiv. 22, 23. Yet Luke speaking either\nconcerning the cup used in the passover, or that in the Lord\u2019s supper,\nrepresents our Saviour as saying to his disciples, _Take this and divide\nit among yourselves_, Luke xxii. 17. which seems to intimate that he\ndistributed it to one or more of them, to be conveyed to the rest, that\nthey might divide it among themselves; which is agreeable to the\npractice of several of the reformed churches in our day, and seems most\nexpedient in case the number of the communicants is very great, and the\nelements cannot be so conveniently given by the pastor into the hand of\nevery one.\n\nHere I may observe how the Papists pervert this part of the Lord\u2019s\nsupper; inasmuch as they will not permit the common people to touch the\nbread with their hands, lest they should defile it; but the priest puts\nit into their mouths; for which purpose it is made up into small, round\nwafers; and the people are ordered to take great care that they do not\nuse their teeth in chewing it; for that would be, as it were, a\ncrucifying Christ afresh, as offering a kind of violence to what they\ncall his body. But these things are so very absurd and unscriptural,\nthat they confute themselves. And their consecrating a wafer to be\nreserved in a case prepared for that purpose, and set upon the altar in\nthe church, to be worshipped by all that come near it, savours of gross\nsuperstition and idolatry.\n\nWe may farther observe, that they deny the people the cup in this\nordinance, but not the priests; for what reason, it is hard to\ndetermine. And, they mix the wine with water; which, though it does not\nseem to be agreeable to Christ\u2019s institution, yet it was often practised\nby the ancient church, from whence they took it; and their making this a\nsacramental sign of Christ\u2019s divine and human nature, united together in\none person, is much more unwarrantable; nor can I approve of what others\nsuppose, viz. that it signifies the blood and water that came out of his\nside when he was pierced on the cross. And, I can hardly think some\nProtestants altogether free from the charge of superstition, when they\nso tenaciously adhere to the use of red wine, as bearing some small\nresemblance to the colour of Christ\u2019s blood; for which reason others\nchuse to bear their testimony against this ungrounded opinion, by the\nusing of white wine, without supposing that any thing is signified by it\nmore than by red; and others chuse to use one sort at one time, and\nanother at another, to signify that this is an indifferent matter; and\nthese, I think, are most in the right.\n\nMoreover, the practice of the Papists, and some others, in receiving the\nLord\u2019s supper fasting, to the end that the consecrated bread may not be\nmixed with undigested food, is not only unwarrantable, but\nsuperstitious, as well as contrary to what we read concerning our\nSaviour and his apostles partaking of the Lord\u2019s supper in the first\ninstitution thereof, immediately after having eaten the passover, and to\nwhat the apostle suggests, when he reproves the church at Corinth, for\neating and drinking to excess immediately before they partook of the\nLord\u2019s supper; upon which occasion he advises them _to eat and drink_\n(though with moderation) _in their own houses_, 1 Cor. xi. 21, 22.\n\nAgain, the administring the Lord\u2019s supper privately, as the Papists and\nothers do, to sick people, seems to be contrary to the design of its\nbeing a church-ordinance; and when, to give countenance to this\npractice, it is styled, as by the former of these, a viaticum, or means\nto convey the soul, if it should soon after depart out of the body, to\nheaven, they are much more remote from our Saviour\u2019s design in\ninstituting this ordinance; neither do they rightly understand the sense\nof the scripture, from whence they infer the necessity thereof, _except\nye eat the flesh of the Son of man, and drink his blood, ye have no life\nin you_, John vi. 53. when they apply it to this purpose.\n\nThere is another thing that must not be wholly passed over, viz. the\nvarious gestures used in receiving the Lord\u2019s supper. The Papists not\nonly receive it kneeling; but, they allege, that they ought to do so, as\nbeing obliged to adore the body and blood of Christ, which, as they\nabsurdly suppose, is really present, inasmuch as the bread is\ntransubstantiated, or turned into it. And the Lutherans, with equal\nabsurdity assert, that the body of Christ, is really, though invisibly,\npresent in the bread; which is what they call consubstantiation. Some\nother Protestants, indeed, plead for the receiving it kneeling, as\nsupposing Christ to be spiritually, though not corporally, present\ntherein; and therefore they do not worship the bread and wine, but our\nSaviour; which, they suppose, they ought to do with this becoming\nreverence.\n\nWhat I would take leave to say, in answer to this, is, that we humbly\nhope and trust, that Christ, according to his promise, is present with\nhis people in all his ordinances; yet, it is not supposed that we are\nobliged to engage in every one of them kneeling. But that which\ndetermines the faith and practice of all other reformed churches, who do\nnot use this gesture in the Lord\u2019s supper, is, because it is contrary to\nthe example of our Saviour and his apostles, when it was first\ncelebrated; which ought to be a rule to the churches in all succeeding\nages.\n\nIf it be said, that this is a gesture most agreeable to prayer, or, at\nleast, that sitting is not so. To this it may be replied, that it is not\nan ordinance principally or only designed for prayer; for, whatever\nprayers we put up to God therein, are short, ejaculatory, and mixed with\nother meditations, which may be performed with an awful reverence of the\ndivine majesty, such as we ought to have in other acts of religious\nworship, though we do not use that gesture of kneeling. And besides, we\nthink ourselves obliged to receive the Lord\u2019s supper sitting, that being\na table gesture in use among us, in like manner as that which our\nSaviour and his apostles used, was among the eastern nations.\n\nAs for the reformed Gallican churches, they receive it for the most\npart, standing; which, being a medium between both extremes, they\nsuppose to be most eligible. But this not being a table-gesture, nor, in\nthat respect, conformed to that which was used by our Saviour and his\napostles, I cannot think it warrantable. Nevertheless, when the gesture\nof standing or sitting is made a significant sign as some do the former,\nof our being servants, ready to obey the will of Christ our great Lord\nand Master; or, as others explain it, as signifying our being travellers\nto the heavenly country; and the latter, _viz._ sitting, of our\nfamiliarity, or communion with Christ. These are rather the result of\nhuman invention, than founded on a divine institution, since we have not\nthe least account in scripture, of these things being signified thereby.\nThis leads us to consider,\n\nVI. The thing signified in this ordinance, and in what respect Christ is\nsaid to be present therein, together with the benefits expected from\nhim, as we are said to feed upon him by faith for our spiritual\nnourishment and growth in grace. I cannot but think that the general\ndesign hereof, is not much unlike to that which was ordained under the\nceremonial law, in which, after the sacrifice was offered, part of it\nwas reserved to be _eaten in the holy place_, Lev. vi. 16. which was a\nsignificant feast upon a sacrifice. In like manner, the Lord\u2019s supper,\nwhich comes in the room of the passover, is ordained to be a feast on\nChrist\u2019s sacrifice; so the apostle styles it, when he says, _Christ, our\npassover, is sacrificed for us: Therefore let us keep the feast_, &c. 1\nCor. v. 7, 8. The fiducial application of Christ, and the benefits of\nhis death, is the principal thing to be considered in this\ngospel-festival. However, there are some cautions necessary to be\nobserved with respect to the things signified therein, as what may be\nuseful to us that our faith may be exercised in a right manner.\nTherefore let it be considered,\n\n1. That though the Lord\u2019s supper was instituted in commemoration of\nChrist\u2019s love, expressed in his death, which was the last and most\nbitter part of his sufferings for our redemption. Yet he did not design\nhereby to exclude his other sufferings in life; nor, indeed, his whole\ncourse of obedience from his incarnation to his death; since it is very\nevident that the death of Christ is often considered in scripture, by a\nsynecdoche, as denoting the whole course of obedience, both active and\npassive, which is the matter of our justification; and therefore is to\nbe the object on which our faith is to be conversant in the Lord\u2019s\nsupper, as well as his sufferings in, or immediately before his death.\n\n2. When Christ\u2019s sufferings upon the cross are said to be signified by\nthe bread and wine; we are not to conclude that these sufferings are to\nbe so distinctly or separately considered, as that the bread broken, is\ndesigned to signify the pains that he endured upon the cross, when his\nbody was as it were broken, its tendons, nerves, and fibres snapped\nasunder, and his joints dislocated, by being stretched thereon; and the\nwine poured forth, to signify the shedding his blood when his hands and\nfeet were pierced with the nails, and his side with the spear, as some\nsuppose; since all these things are to be made the subjects of our\naffectionate meditation in every part of this ordinance, while we are\ntaken up with the contemplation of his last sufferings. And this seems\nto give countenance to the practice of many of the reformed churches, in\nconsecrating and distributing the bread and wine together; though it is\ntrue, many think, on the other hand, that the elements are to be\nseparately consecrated, as well as distributed, it being most agreeable\nto what is said concerning Christ\u2019s blessing the bread, and giving it to\nhis disciples, and afterwards taking the cup, and giving it to them,\nMatt. xxvi. 26, 27. However, if this be allowed of, it is not necessary\nfor us to infer from hence, that each of these elements are designed to\nsignify some distinct parts of Christ\u2019s sufferings on the cross, but\nonly that the ordinance is to be still continued, the whole including in\nit two external and visible signs to be used, each of which signify the\nmeans whereby he procured our redemption; and, indeed, when the wine is\npoured forth, and set apart for another part of this ordinance, we are\nnot so much to enter on a new subject in our meditation, though the sign\nbe different from that of the bread, as to proceed in thinking on, and\nimproving the love of Christ, in his _humbling himself, and becoming\nobedient unto death, even the death of the cross_, Phil. ii. 8. and all\nthis is signified by this sign, as well as the other, neither of which\nare adapted to this end, otherwise than by divine appointment.\n\n3. We must take heed that we do not make more significant signs in the\nbread and wine than Christ has done; as some suppose, that almost every\ningredient or action used in making them, is to be applied to signify\nsome things that he has done or suffered for our redemption. It is a\nvery great liberty that some take in expatiating on this subject, and\napplying it to this ordinance. We have a specimen hereof contained in an\nhymn, composed to be sung as a thanksgiving after the receiving the\nLord\u2019s supper[98]; in which the corn, as first living and growing, and\nafterwards cut down, and by threshing, separated from the husk, and then\nground in the mill, and baked in the oven, are all made significant\nsigns of the sufferings and torments which our Saviour endured. And the\ncorn being united in one loaf, is made a sign of the union between\nChrist and his church. In like manner the grapes being gathered,\npressed, and made into wine, is supposed to signify our spiritual joy,\narising from Christ\u2019s shedding his blood. And, as many grapes make one\nvine, so believers should be united by faith and love. What lengths is\nit possible for the wit and fancy of men to run, when they have a\nfruitful invention, and are disposed to make significant signs, and\napply them to this ordinance without a divine warrant!\n\n4. When we meditate on Christ\u2019s sufferings, our faith is not to rest in,\nor principally be fixed on the grievousness of them, as Dr. Goodwin\nobserves[99]; so that we should only endeavour hereby to have our hearts\nmoved to a relenting, and compassion expressed towards him, and\nindignation against the Jews that crucified him, together with an\nadmiring of his noble and heroical love herein; so that if persons can\nget their hearts thus affected, they judge and account this to be grace;\nwhereas, it is no more than what the like tragical story of some great\nand noble personage (full of heroical virtues and ingenuity; yet\ninhumanly and ungratefully used) doth ordinarily work in ingenuous\nspirits, who read or hear of it; which, when it reacheth no higher, it\nis so far from being faith, that it is but a carnal and fleshly\ndevotion; and Christ himself, at his suffering, found fault with, as not\nbeing spiritual, when he says, _Daughters of Jerusalem weep not for me,\nbut for yourselves and for your children_, Luke xxiii. 28. that is, not\nso much for this, when you see me thus unworthily handled by those for\nwhom I die, as for yourselves.\n\nMoreover, he farther adds, that it was not the malice of the Jews, the\nfalseness of Judas, the fearfulness of Pilate, the iniquity of the times\nhe fell into, that wrought our Saviour\u2019s death; God the Father had an\nhigher design herein: And this our faith is constantly to be conversant\nabout, considering it as the result of an eternal agreement between the\nFather and the Son, and of that covenant which he came into the world to\nfulfil; and his being made sin for us, to take away our sins by the\natonement which he made hereby. And, besides this, we may add, that the\nhighest and most affecting consideration in Christ\u2019s sufferings, ought\nto contain in it the idea of his being a divine person, which is the\nonly thing that argued them sufficient to answer the great ends designed\nthereby, as it rendered them of infinite value; and it was upon this\naccount that his condescension expressed herein, might truly be said to\nbe infinite. These things, I say, we are principally to rest in, when we\nmeditate on Christ\u2019s sufferings in this ordinance; though the other,\nwhich are exceedingly moving and affecting in their kind, are not to be\npassed over; since the Holy Ghost has, for this end, given a particular\naccount thereof in the gospels, not barely as an historical relation of\nwhat was done to him, but as a convincing evidence of the greatness of\nhis love to us.\n\nThus concerning Christ\u2019s death, shewed forth or signified in this\nordinance. We are farther, under this head, to consider how he is\npresent, and they who engage in it aright feed on his body and blood by\nfaith. We are not to suppose that Christ is present in a corporal way,\nso that we should be said to partake of his body in a literal sense; but\nhe being a divine person, and consequently omnipresent; and having\npromised his presence with his church in all ages, and places, when met\ntogether in his name; in this respect he is present with them, in like\nmanner as he is in other ordinances, to supply their wants, hear their\nprayers, and strengthen them against corruption and temptation, and\nremove their guilt by the application of his blood, which is presented\nas an object for their contemplation in a more peculiar manner in this\nordinance.\n\nAs for our feeding on, or being nourished by the body and blood of\nChrist, these are metaphorical expressions, taken from, and adapted to\nthe nature and quality of the bread and wine by which it is signified;\nbut that which we are to understand hereby, is, our graces being farther\nstrengthened and established, and we enabled to exercise them with\ngreater vigour and delight; and this derived from Christ, and\nparticularly founded on his death. And, when we are said to feed upon\nhim, in order hereunto, it denotes the application of what he has done\nand suffered, to ourselves; and, in order hereunto, we are to bring our\nsins, with all the guilt that attends them, as it were, to the foot of\nthe cross of Christ, confess and humble our souls for them before him,\nand by faith plead the virtue of his death, in order to our obtaining\nforgiveness, and, at the same time, renew our dedication to him, while\nhoping and praying for the blessings and privileges of the covenant of\ngrace, which were purchased by him.\n\nMoreover, there is another thing signified in this ordinance, as a\nfarther end for which it was instituted, namely, in that we are to have\ncommunion with one another, and thereby express our mutual love, as\nmembers of Christ\u2019s mystical body, who have the same end in view, and\nmake use of the same means, _viz._ Christ crucified, as we attend on the\nsame ordinance in which this is set forth, and having the same common\nnecessities, infirmities and corruptions, and the same encouragements\nfor our faith. Therefore we ought to sympathize with one another, and,\nby faith and prayer, be helpful to them, with whom we join in this\nordinance, while we are representing our own case in common with theirs,\nbefore the Lord. This leads us to consider,\n\nVII. What ought to be the qualifications of those who have a right to,\nand are obliged to partake of the Lord\u2019s supper: These are expressed in\ngeneral terms by the apostle, by _discerning the Lord\u2019s body_, 1 Cor.\nxi. 29. Now this a person cannot do, who is ignorant of the design of\nhis death; therefore there must be some degree of knowledge in those who\nare qualified for this ordinance. There must also be an afflictive sense\nof the weight and burden of the guilt of those sins which are daily\ncommitted by us, and an apprehension arising from thence, of our need of\nthe merits of Christ, to take them away, and that his death is designed\nto answer this end. And, that this may be done for our real advantage,\nas we are said to feed on Christ by faith; it is supposed, that this\ngrace is wrought in us, or, that we are effectually called out of a\nstate of unregeneracy, to partake of gracious communion with Christ;\nwhereby we may be said to be fitted to have fellowship with him in this\nordinance, and so partake of it in a right manner, for our spiritual\nnourishment and growth in grace.\n\nFootnote 97:\n\n  _This was done by the council at Constance, A. D. 1415, before which\n  time there were, indeed, several disputes about the matter or form of\n  the cup, in which the wine was contained; but it was never taken away\n  from the common people till then._\n\nFootnote 98:\n\n  _This hymn is inserted after Sternhold and Hopkin\u2019s version of the\n  Psalms._\n\nFootnote 99:\n\n  _See Dr. Goodwin\u2019s Christ set forth, \u00a7 2. Chap. ii._\n\n\n\n\n                             Quest. CLXXI.\n\n\n    QUEST. CLXXI. _How are they that receive the sacrament of the Lord\u2019s\n    supper, to prepare themselves before they come unto it?_\n\n    ANSW. They that receive the sacrament of the Lord\u2019s supper, are,\n    before they come, to prepare themselves thereunto, by examining\n    themselves, of their being in Christ, of their sins, and wants, of\n    the truth and measure of their knowledge, faith, repentance, love to\n    God and the brethren, charity to all men, forgiving those that have\n    done them wrong, of their desires after Christ, and of their new\n    obedience; and by renewing the exercise of these graces, by serious\n    meditation, and fervent prayer.\n\nThe Lord\u2019s supper being a sacred and solemn ordinance, it ought not to\nbe engaged in without due preparation before-hand, in those who partake\nof it. The duties mentioned in this answer, which are preparatory for\nit, are self-examination, the renewing the exercise of those graces\nwhich are necessary to our partaking of it aright, serious meditation on\nthe work we are going about, and fervent prayer for the presence and\nblessing of God therein.\n\nI. Concerning the duty of self-examination; in order hereunto, we must\nretire from the hurries and incumbrances of the world, that our minds\nmay be disengaged from them, and not filled with distracting thoughts,\nwhich will be an hindrance to us in our enquiries into the state of our\nsouls. We must also resolve to deal impartially with ourselves, and\nconsider what really makes against us, as matter of sorrow, shame, and\nhumiliation, as well as those things that are encouraging, and occasions\nof thanksgiving to God. We must also endeavour to be acquainted with the\nword of God, to which our actions and behaviour are to be applied;\nwhereby we are to determine the goodness or badness of our state in\ngeneral, or the frame of spirit in which we are, in particular.\n\nNow there are several things, concerning which we are to examine\nourselves before we come to the Lord\u2019s supper.\n\n1. Whether we are in Christ or no? since persons must be first in him\nbefore they can have spiritual communion with him. There are some\nthings, which, if we find in ourselves, would give us ground to\ndetermine that we are not in Christ; particularly,\n\nThat man is not in Christ who is an utter stranger to his person,\nnatures, offices, and the design of his coming into the world; together\nwith the spiritual benefits purchased by his death. Neither is he in\nChrist, who never saw his need of him, or that there is no hope of\nsalvation without him. Again, he is not in Christ, who obstinately\nrefuses to submit to his government, lives in a wilful contempt of his\nlaws, resolutely persists in the commission of known sins, or in the\ntotal neglect of known duties. Again, he is not in Christ, who is\nashamed of his doctrine, his gospel, his cross, which a true believer\ncounts his glory; as the apostle says, _God forbid that I should glory,\nsave in the cross of Jesus Christ_, Gal. vi. 14. He must also be\nreckoned out of Christ, who is stupid and presumptuous; and, though,\nprobably, he may hope to be saved by him, yet desires not to have\ncommunion with him, but expects to be made partaker of his benefits\nwithout faith; or if he pretends to have faith, it is only an assent to\nsome truths, without being accompanied with repentance, and other graces\nwhich are inseparably connected with that faith which is saving.\n\nBut, on the other hand, we may know that we are in Christ, if we can\ntruly say,\n\n(1.) That we have received a new nature from him, from whence proceed\nrenewed actions, which discover themselves in the whole course of our\nlives; _If any man be in Christ, he is a new creature: Old things are\npassed away, behold, all things are become new_, 2 Cor. v. 17.\n\n(2.) We must enquire, whether we endeavour constantly to adhere to his\nrevealed will, not barely as the result of some sudden conviction; but\nas making it the main business of life, to approve ourselves to him in\nwell doing, as our Saviour says, _If ye continue in my word, then ye are\nmy disciples indeed_, John viii. 31.\n\n(3.) Converse with Christ in ordinance, is another evidence of our being\nin him: For, as a man is said to be known by the company he keeps, or\ndelights to be in; so a true Christian is known, as the apostle says, by\nhis _having fellowship with the Father, and with his son Jesus Christ_,\n1 John i. 3.\n\n(4.) We must enquire, whether we have a great concern for the glory and\ninterest in our own souls, and an earnest desire that his name may be\nknown and magnified in the world; and this accompanied with our using\nthe utmost endeavours in our various stations and capacities in order\nthereunto?\n\n2. The next thing that we are to examine ourselves about, before we come\nto the Lord\u2019s supper, is, what sense we have of sin? whether we are\ntruly humbled for, and desirous to be delivered from it? It is not\nsufficient for us to take a general view of ourselves as sinners, in\ncommon with the rest of mankind, without being duly affected with it;\nbut we must consider the various aggravations of sin, with a particular\napplication thereof to ourselves; and how much we have exceeded many\nothers therein, either before or since we were called by the grace of\nGod, by which means we may take occasion to say, as the apostle does\nconcerning himself, that we are _the chief of sinners_, 1 Tim. i. 15.\nand a sense of the guilt hereof, when duly considered, will give us\noccasion to lie very low at the foot of God. We are also to take notice\nof our natural propensity and inclination to sin, and the various ways\nby which this has discovered itself in our actions; and accordingly we\nare to enquire,\n\n(1.) Whether we have sinned knowingly, wilfully, presumptuously, and\nobstinately? or, whether we have been surprised into it, or ensnared by\nsome sudden unforeseen temptation, and committed it without the full\nbent of our wills? whether we have striven against it, or given way to\nit, and suffered ourselves to be prevailed upon without making\nresistance?\n\n(2.) We must enquire, whether we have continued in sin, or unfeignedly\nrepented of it? whether sin sits light or heavy on our consciences? or,\nif our consciences are burdened with it, whether we seek relief against\nit in that way which Christ has prescribed in the gospel?\n\n(3.) We must enquire, whether there are not some sins that more\nfrequently and easily beset us? what they are, and whether we are daily\nwatchful against them, and use our utmost endeavours to avoid them?\n\n(4.) We must also enquire, whether we have not frequently relapsed into\nthe same sin which we have resolved against at various times, and, in\nparticular, at the Lord\u2019s table, and hereby broke our engagements; and\nif so, whether we did not rely too much on our own strength, when we\nmade those resolutions against sin?\n\n(5.) We are to enquire, whether sin gets ground upon us, whereby grace\nis weakened? or, whether, though we commit it, we find its strength\nabated, and we enabled, in some measure, to mortify it, though we do not\nwholly abstain from it? as the apostle says, _That which I do, I allow\nnot; but what I hate, that do I_, Rom. vii. 15.\n\n(6.) We are also to enquire, whether our sins have not carried in them a\ngreat neglect of Christ, his blood, his grace, his benefits, as not\nthinking of them, admiring or prizing them above all things, nor laying\nhold on them by faith, and so not making a right use of his dying love,\nwhich is signified in the Lord\u2019s supper.\n\n3. We are to examine ourselves, before we come to the Lord\u2019s table, what\nparticular wants we have to be supplied. Our Saviour is to be considered\nin this ordinance, not only as signified by the external elements; but\nas present with his people when met together in his name, with earnest\nexpectation of enjoying communion with him: And, as he is appointed to\napply, as well as purchase redemption for us, we must consider him as\nhaving his hands full of spiritual blessings, to impart to his\nnecessitous people, who come to him for them: Therefore they ought\nbefore they go, to enquire, not only, as has been before observed, what\nare their sins which are to be confessed and bewailed before him, but\nwhat it is more especially, that they stand in need of from him? The\nquestion that Christ will ask them, when they come there, is, what is\nthy petition, and what is thy request? what are those wants which thou\ndesirest a supply of? Accordingly, we are before-hand to enquire,\nwhether, though we have some little hope that we have experienced the\ngrace of God in truth, yet we do not want a full assurance of our\ninterest in Christ, _that we may know that we have eternal life_, 1 John\nv. 13. together with the joy of faith accompanying the actings thereof?\nand, whether we do not want enlargement of heart, and raised affections\nin holy duties? which the Psalmist seems to intend, when he says, _Bring\nmy soul out of prison, that I may praise thy name_, Psal. cxlii. 7.\n\nAgain, whether we do not want many experiences, which we have formerly\nhad, of the grace of God, and his special presence in holy duties; or\nhave not occasion to say with Job, _O that it were as in months past, as\nin the days when God preserved me: When his candle shined upon my head,\nand, by his light I walked through darkness_, Job xxix. 2, 3. Moreover,\nwe are to enquire, whether we do not want a greater degree of\nestablishment in the great doctrines of the gospel; or to be kept steady\nin a time of temptation? and, whether we do not want a greater degree of\nzeal for the honour of God, in a day in which many professors are\nlukewarm? as our Saviour observes concerning the church of Laodicea,\n_That they were neither cold nor hot_, Rev. iii. 15. or, whether we do\nnot want together with this zeal, a compassion to the souls of others,\nwho make shipwreck of faith, not having a good conscience, which may\ninduce us, as the apostle says, _In meekness to instruct those that\noppose themselves, if God peradventure will give them repentance to the\nacknowledging of the truth?_ 2 Tim. ii. 25. and, whether we are duly\naffected with the degeneracy of the age wherein we live, and are not too\nnegligent in bearing our testimony against the errors advanced therein?\nor, whether we understand the meaning of those various dispensations of\nprovidence, which we are under, and what is our present duty in\ncompliance therewith? These things are of a more general nature, and to\nbe made the subject of our enquiry, whenever we draw nigh to Christ in\nany ordinance in which we hope for a supply of our wants.\n\nBut there are other things which we ought to have a more particular\nregard to in our enquiries, when we are to engage in the ordinance of\nthe Lord\u2019s supper.\n\n(1.) In order to our partaking of it aright, we are to enquire, whether\nwe do not want a clear and distinct apprehension of the covenant of\ngrace, and the seals thereof, and how we are to act faith in a way of\nself-dedication, and how we ought to renew our covenant engagements with\nGod, which we are more especially called to do therein?\n\n(2.) Whether we do not want a broken heart, suitably affected with the\ndying love of Jesus Christ, which is signified therein, that we may\n_look on him who was pierced, and mourn_, Zech. xii. 10.\n\n(3.) Whether we do not want to be led into the true way of improving\nChrist crucified, to answer all those accusations that are brought in\nagainst us, either by Satan or our own consciences, and how this is an\nexpedient for the taking away the guilt and power of sin?\n\n(4.) Whether we do not want to be made more like to Christ, and\nconformed to his death, that, while we behold him represented as dying\nfor us, we may _reckon ourselves as dead to sin_, and to the world; and\n_that our old man is crucified with him, that the body of sin might be\ndestroyed, that henceforth we should not serve sin_? Rom. vi. 6. 10.\n\n(5.) Whether we do not want an abiding impression of the love of Christ,\nand a greater stedfastness in our resolution, to adhere to him; that so,\nwhatever grace we may be enabled to act, by strength derived from him,\nmay be maintained and exercised, not only at that time, but when we are\nmore immediately engaged in that ordinance?\n\nThese things we are to examine ourselves concerning, that we may spread\nour wants before the Lord at his table. And to induce us hereunto, we\nmay consider, that our corrupt nature is very prone to think ourselves\nbetter than we really are; so that, how indigent and distressed soever\nwe may be, we are ready to conclude, with the church of the Laodiceans,\nthat _we are rich and increased with goods, and have need of nothing_,\nRev. iii. 17.\n\nMoreover, if we are not truly sensible of our necessities, we shall not\nvalue Christ\u2019s fulness, or the rich provisions he has made for his\npeople, and is pleased to dispense in this ordinance; as it is said,\n_The whole need not a physician, but they that are sick_, Matt. ix. 12.\nand we must consider, that a great part of our work therein, consists in\nejaculatory prayer, which we shall not be able to put up in a right\nmanner, if we are not sensible of our wants; and one reason why we are\nso often at a loss in prayer, or go out of the presence of God empty,\nis, because our hearts are not enlarged therein, which they cannot be,\nunless we are affected with a sense of our necessities.\n\nNow, to encourage us to examine ourselves concerning them, before we\npartake of the Lord\u2019s supper, let us consider that Christ invites us to\ndraw nigh to him therein; that he may take occasion to communicate the\nblessings of his redemption, which are signified thereby; that he may\nsupply our wants, satisfy our desires, surmount our difficulties, and\napply to us the great and precious promises of the covenant of grace,\nwhich are to be sought for at his hands, by faith and prayer, which\nsupposes the performance of this duty of self-examination, with respect\nto the blessings that we stand in need of from him.\n\n4. We are, before we partake of the Lord\u2019s supper, to examine ourselves\nconcerning the truth and measure of our knowledge in divine things;\ninasmuch as without the knowledge hereof, the heart cannot be good, nor\nany spiritual duty engaged in, in a right manner. As for a perfect\ncomprehensive knowledge of divine truths, that is not to be expected, by\nreason of the weakness of our capacities, and the imperfection of this\npresent state; wherein, as the apostle says, _we see_ but _through a\nglass darkly_, or, as it is said elsewhere, _We are but of yesterday,\nand know_, comparatively, _nothing_, Job viii. 9.\n\nHowever, there is a degree of knowledge, which is not only attainable,\nbut necessary to our right engaging in this ordinance; and this does not\nconsist barely in our knowing that there is a God, or that he is to be\nworshipped, or that there was such a person as our Saviour, who lived in\nthe world, was crucified, rose again from the dead, ascended into\nheaven, and shall come again to judge the quick and the dead: For a\nperson may have a general notion of all these things, and yet be\nunacquainted with the end and design of Christ\u2019s death, and the\nblessings and privileges of the covenant of grace, which he procured\nthereby, or with the claim that a person may lay by faith, to them;\nwithout which, there is not a sufficient knowledge, such as the apostle\ncalls _a discerning the Lord\u2019s body_, 1 Cor. xi. 29. which we ought to\ndo in this ordinance.\n\nNow, that knowledge of divine truths, which ought not only to be pressed\nafter, but, we are to examine ourselves, whether we have, in some\nmeasure attained to, respects,\n\n(1.) The person of Christ, as God-man, Mediator, and the offices which\nhe executes as such; and more particularly, the manner and end of his\nexecuting his priestly office, in which he offered himself as a\nsacrifice for sin, which we are more especially to commemorate in this\nordinance.\n\n(2.) We must have an affecting sense or knowledge of the guilt of sin;\nand, as a relief against it, must be acquainted with the doctrine of the\nfree grace of God, displayed in the gospel, and founded in the blood of\nJesus, whereby sin is pardoned. We are also to be fully convinced of the\nalmighty power of the Holy Ghost, whereby alone it can be subdued, and\nof the method he takes therein to make the redemption purchased by\nChrist, effectual to answer that end.\n\n(3.) We are to endeavour, in some measure, to know God as our Father,\nand covenant-God in Christ, who bestows on his people the rich and\nsplendid entertainment of his house, and satisfies them with the\nabundance of his goodness, pursuant to what Christ has purchased. And we\nmust also know what it is to deal with him as those who see themselves\nobliged herein to devote themselves to him as their God; and what large\nexpectations they may have from him, whom he has avouched to be his\npeculiar people; and how this is a foundation of that humble boldness\nwith which they are encouraged to come _unto the throne of grace, that\nthey may obtain mercy, and find grace to help in time of need_, Heb. iv.\n16.\n\nMoreover, we are not only to enquire, whether we are apprehensive of the\nexcellency, glory, and suitableness of those great things, that are\nrevealed in the gospel, to answer our particular exigencies, and render\nus happy in the enjoyment of God; but whether the knowledge hereof makes\na due impression on our hearts, is of a transforming nature, and has a\ntendency to regulate the conduct of our lives, and put us on the\napplication of these great things to ourselves?\n\nAs to the degree of our knowledge we must enquire, whether it be only a\nsingle apprehension that the doctrines of the gospel are true, or, at\nmost, contains in it some general ideas of their being excellent and\nworthy of the highest esteem; but whether we can prove them to be true,\nand render a reason of our faith, without which, it may, indeed, be\nrightly placed as to its object? But it cannot be said to be deeply\nrooted; and therefore it is exposed to greater danger of being foiled,\nweakened, or overthrown by temptation. We must also enquire, whether we\ngrow in knowledge in proportion to those opportunities or means of grace\nthat we are favoured with, which the apostle calls _growing in grace,\nand in the knowledge of our Lord and Saviour Jesus Christ_, 2 Pet. iii.\n18.\n\n5. We are to examine ourselves concerning the truth and degree of our\nfaith, and other graces that are inseparably connected with it. As for\nfaith, we are to enquire, whether it be a living, or what the apostle\ncalls a _dead faith_, James ii. 17, 18. as being alone, and destitute of\nthose good works which ought to proceed from it? Whether it only\ncontains in it an assent to the truth of divine revelation; or, whether\nit puts us upon a closure with Christ, embracing him in all his offices,\nand trusting in him for all those benefits which he has purchased by his\nblood? We must also enquire, what fruits or effects it produces, and\nwhat other graces accompany or flow from it? Whether it inclines us to\nset the highest value on Christ, as being in our esteem, altogether\nlovely; and gives us low thoughts of ourselves, as having nothing but\nwhat we depend on him for, or derive from him? Whether it be attended\nwith some degree of holiness in heart and life, as the apostle speaks of\nthe _heart\u2019s being purified by faith_, Acts xv. 9. Again, whether it be\nsuch a faith as _overcomes the world_, 1 John v. 14. and prevents our\nbeing easily turned aside from God, by the snares that we may meet with\nin it? Whether we are inclined hereby, to confess ourselves to be\n_strangers and pilgrims on the earth_, Heb. xi. 13. and _desire a better\ncountry_, ver. 16.\n\nThere are many other fruits and effects of faith, which the apostle\nmentions in Heb. xi. by which we may examine ourselves concerning the\ntruth and sincerity of this grace; and there are several graces\nmentioned in this answer, which are connected with faith, concerning\nwhich, we must enquire, whether they are found in us, particularly\nrepentance, which must of necessity be exercised in this ordinance as\nwell as faith; inasmuch as by the one, we behold Christ\u2019s glory, and, by\nthe other, we take a view of sins deformity? And it is such a\nrepentance, as inclines us not only to hate sin, but forsake and turn\nfrom it, as seeing the detestable and odious nature of it, in what\nChrist endured to make satisfaction for it.\n\nBut since faith and repentance have been particularly considered under a\nforegoing answer, together with the nature, properties, and effects\nthereof[100]; we shall pass them over, and consider the graces of love\nto God, desire after Christ, and our using endeavours to approve\nourselves his servants and subjects, by constant acts of obedience to\nhim: These things are to be the subject-matter of our enquiry, before we\nengage in this ordinance. It is very suitable to the occasion, to\nenquire, whether we love Christ or no; inasmuch as we are to behold and\nbe affected with the most amazing instance of love, which he has\nexpressed to us; Let us therefore enquire, whether our love to him be\nsuperlative, far exceeding that which we bear to all creatures, how\nvaluable soever they may be to us, how nearly soever we may be related\nto them, or whatever engagements we may be laid under to esteem and\nvalue them.\n\nWe may also try the sincerity of our love to God, by enquiring, whether\nit puts us on performing the most difficult duties for his sake, with\nthe greatest cheerfulness? And, whether we are hereby encouraged to bear\nthe most afflictive evils with patience; because it is his pleasure that\nwe should be exercised therewith, 1 Sam. iii. 18. Let us also enquire,\nwhether we love him with all our heart, or, whether our love is divided\nbetwixt him and the creature, whereby our affections are often drawn\naside from him? And, whether it puts us upon improving our time,\nstrength, and all our other talents to his glory? Whether we have no\ninterest separate from his, which we cannot but prefer to our chief joy?\nwhether this be the very end of living? As the apostle says, _For me to\nlive is Christ_, Phil. i. 21. and, whether we are earnestly desirous to\nbring others to him, not only by recommending his glory to them in\nwords; but by expressing the esteem and value we have for him, in the\nwhole course of our conversation? Whether we are hereby inclined to hate\nevery thing that he hates; as the Psalmist says, _Ye that love the Lord\nhate evil_, Psal. xcviii. 10. and whether we make those things the\nobject of our choice that he delights in?\n\nMoreover, we are to enquire, whether we have had any communion with him\nin ordinances, and particularly in this ordinance at other times? And\nwhen he is pleased to withhold this privilege from us in any degree,\nthat hereby we may see that all our comforts flow from him; or, when he\nhas a design to humble us for those sins that provoke him to depart from\nus, whether we are earnestly desirous of his return, and cannot be\nsatisfied with any thing short of him?\n\nAs for our desires after Christ, which we are farther to examine\nourselves about, we must enquire, whether, that, which moves or inclines\nus to desire him, be the view we have of the glory of his person, and\nthe delight that arises from our contemplating his divine excellencies;\nor whether we desire him, only for the sake of his benefits, or, that he\nmight deliver us from the wrath to come? Whether we desire Christ only\nwhen his service is attended with the esteem of men, or, as a means to\ngain some worldly advantage from them? Or, whether we desire to adhere\nto him, when we are called to suffer reproach, or even the loss of all\nthings for his sake; which will be a convincing evidence of the\nsincerity of our desires after, and, consequently, of our love to him?\n\nAnd, we are farther to enquire, whether our love to Christ, and desire\nafter him, discovers itself by renewed acts of obedience to him;\nparticularly, whether our obedience be universal or partial, constant or\nwavering, performed with delight and pleasure or with some reluctancy?\nAnd, whether it puts us upon universal holiness, as being induced\nhereunto by gospel-motives? Thus concerning our examining ourselves\nabout our faith, repentance, love to Christ, desire after him, and our\nendeavour to yield obedience to him in all things.\n\nThe next thing we are to examine ourselves concerning, is, whether we\nhave such a love to the brethren, and charity to all men, whereby we are\ndisposed to exercise forgiveness to those that have done us any\ninjuries? The Lord\u2019s-supper being an ordinance of mutual fellowship, we\nare obliged to behave ourselves towards one another as members of the\nsame body, subjects of the same Lord, engaged in the same religious\nexercise; and consequently, are obliged to love one another, whereby it\nwill appear, that we are Christ\u2019s disciples, John xiii. 35. This love\nconsists in our desiring and endeavouring to promote the spiritual\ninterest of each other, to the end that Christ herein may be glorified;\nand it includes in it that charity that casts a veil over their failures\nand defects, and our forgiving those injuries which they have, at\nanytime, done to us. This frame of spirit is certainly becoming the\nnature of the ordinance, in which we hope to be made partakers of the\nfruits and effects of Christ\u2019s love, and to obtain forgiveness from him,\nof all the injuries we have done against him; therefore it is very\nnecessary for us to enquire,\n\n[1.] Concerning our love to the brethren, whether it be such as is a\ndistinguishing character of those who are Christ\u2019s friends and\nfollowers; or which, as the apostle expresses it, will afford an\nevidence to us, that we are _passed from death to life_, 1 John iii. 14.\nAnd, in order to our discovering this, let us examine ourselves, whether\nwe love the brethren, because we behold the image of God in them? Which\nis, in effect, to love and _glorify God in them_, Gal. i. 24. Again,\nwhether our love to men leads us to desire and endeavour to be reckoned\na common good to all, according to the utmost of our ability? As it is\nsaid of Mordecai, that _he was accepted of the multitude of his\nbrethren, seeking the wealth of his people, and speaking peace to all\nhis seed_, Esther x. 8.\n\nAgain, we are to enquire, whether our love be more especially to the\nsouls of men, as well as their outward concerns? This consists in our\nusing all suitable endeavours to bring them under conviction of sin, by\nfaithful and well-timed reproofs; the contrary to which, or our refusing\nto rebuke our _neighbour or brother_, and thereby _suffering sin upon\nhim_, is reckoned no other than an _hating_ of him, Lev. xix. 17. We are\nalso to express our love to the souls of men, by endeavouring to\npersuade them to believe in Christ, if they are in an unconverted state,\nor to walk as becomes his gospel, if they have been made partakers of\nthe grace thereof: Thus the apostle expresses his love to those to whom\nhe writes, when he says, _I travail in birth again till Christ be formed\nin you_, Gal. iv. 19. and elsewhere, he signifies to another of the\nchurches, how _affectionately desirous_ he was _of them_; which made him\n_willing, not only to impart the gospel of God, but his own soul;\nbecause they were dear unto him_, 1 Thes. ii. 8.\n\nAgain, we must enquire, whether our love puts us upon choosing such to\nbe our associates that truly fear the Lord; whom we count, as the\nPsalmist expresses it, _The excellent, in whom is all our delight_?\nPsal. xvi. 3. and, on the other hand, whether we avoid the society of,\nor intimacy with, those that are Christ\u2019s open enemies; the contrary to\nwhich, good Jehoshaphat was reproved for by the prophet, when he says,\n_Shouldest thou help the ungodly, and love them that hate the Lord?_ 2\nChron. xix. 2. Again, let us enquire, whether our love to men is then\nexpressed when it is most needed? As it is said, _A friend loveth at all\ntimes, and a brother is born for adversity_, Prov. xvii. 17. Again,\nwhether we are inclined to all those acts of charity which covereth a\nmultitude of faults? As the apostle describes it, that it _suffereth\nlong, and is kind; envieth not; vaunteth not itself; is not puffed up;\ndoth not behave itself unseemly; seeketh not her own, is not easily\nprovoked, thinketh no evil, rejoiceth not in iniquity, but rejoiceth in\nthe truth: Beareth all things, believeth all things, hopeth all things,\nand endureth all things_, 1 Cor. xiii. 4,-8.\n\n[2.] We are to enquire, whether our love to men be expressed in\nforgiving injuries; which is a frame of spirit absolutely necessary for\nour engaging in any ordinance; as our Saviour says, _If thou bring thy\ngift to the altar, and there rememberest that thy brother hath ought\nagainst thee_, Matt. v. 23, 24. that is, if there be a misunderstanding\nbetween you, whoever be the aggressor, or gave the first occasion for\nit, _leave there thy gift before the altar, and go thy way, first be\nreconciled to thy brother_; that is, do whatever is in thy power in\norder thereunto, and _then come and offer thy gift_. And this is more\nnecessary when we engage in this ordinance, in which we hope to obtain\nforgiveness of the many offences which we have committed against God;\nand accordingly the apostle says, _Let us keep the feast, not with old\nleaven, neither with the leaven of malice and wickedness, but with the\nunleavened bread of sincerity and truth_, 1 Cor. v. 8. It is no\ndifficult matter for us to know whether we are disposed to forgive those\nwho have injured us; therefore the principal thing we are to examine\nourselves about, is, whether we do this with a right frame of spirit, as\nconsidering how prone we are to do those things ourselves, which may\nrender it necessary for us to be forgiven, both by God and man? and\nwhether, as the consequence hereof, though we were before this, inclined\nto over-look those graces which are discernable in them; yet now we can\nlove them as brethren, and glorify God for what they have experienced,\nand be earnestly solicitous for their salvation as well as our own? Thus\nconcerning the first duty mentioned in this answer, _viz._ our examining\nourselves before we engage in this ordinance. We now proceed to consider\nsome other duties mentioned therein, _viz._\n\nII. The renewing the exercise of those graces, which are necessary to\nour right engaging in it, whereby the sincerity and truth thereof may be\ndiscerned: Therefore, since faith, repentance, and several other graces,\nought to be exercised in this ordinance, it is necessary for us to give\na specimen thereof, before we engage in it. As the artificer first tries\nthe instrument he is to make use of in some curious work before he uses\nit, so the truth and sincerity of our faith is to be tried before it be\nexercised in this ordinance.\n\nThere is another duty preparatory to the Lord\u2019s Supper, mentioned in\nthis answer, _viz._ serious meditation, that so we may not engage in it\nwithout considering the greatness of the Majesty with whom we have to\ndo, together with our own vileness and unworthiness to approach his\npresence: We must also consider his power, wisdom, and goodness, to\nencourage us to hope for those supplies of grace from him, which we\nstand in need of; and we are to have an awful sense of his omnipresence\nand omniscience, as he is an heart-searching God, to excite in us an\nholy reverence, and prevent the wandering of our thoughts and affections\nfrom him, or any unbecoming behaviour in his presence; and, more\nparticularly we are to consider, before-hand, the end and design of\nChrist\u2019s instituting this ordinance, _viz._ that his dying love to\nsinners might be signified and shewed forth, as an encouragement to our\nfaith, and an inducement to thanksgiving and praise, as the nature of\nthe thing calls for it.\n\nAfter all this it is farther observed, that we are to endeavor to\nprepare for this ordinance by fervent prayer, as being sensible, that\nwhen we have done our best, we shall be too much unprepared for it,\nunless we have the special assistance of God, when engaging in it; to\nwhich I may apply Hezekiah\u2019s words, _The good Lord pardon every one that\nprepareth his heart to seek God, the Lord God of his father; though he\nbe not cleansed according to the cleansing of the sanctuary_, 2 Chron.\nxxx. 18, 19. And we are to be earnest with him, that he would give us a\nbelieving view of Christ crucified, and especially of our interest in\nhim; that we may be able to say as the apostle does, _He loved me, and\ngave himself for me_, Gal. ii. 20. and that he would apply to us those\nblessings which he has purchased by his death, which we desire to wait\nupon him for, when engaging in this ordinance, that our drawing nigh to\nhim therein may redound to his glory and our spiritual advantage.\n\nFootnote 100:\n\n  _See Quest. LXXII. Vol. III. page 97, & seq. and Quest. LXXVI, LXXXV,\n  LXXXVII._\n\n\n\n\n                        Quest. CLXXII., CLXXIII.\n\n\n    QUEST. CLXXII. _May one who doubteth of his being in Christ, and of\n    his due preparation, come to the Lord\u2019s Supper?_\n\n    ANSW. One who doubteth of his being in Christ, or of his due\n    preparation to the sacrament of the Lord\u2019s Supper, may have true\n    interest in Christ, though he be not assured thereof; and in God\u2019s\n    account, hath it, if he be duly affected with the apprehension of\n    the want of it, and unfeignedly desires to be found in Christ, and\n    to depart from iniquity, in which case (because promises are made,\n    and this sacrament is appointed for the relief even of weak and\n    doubting Christians,) he is to bewail his unbelief; and labour to\n    have his doubts resolved, and so doing, he may, and ought to come to\n    the Lord\u2019s Supper, that he may be farther strengthened.\n\n    QUEST. CLXXIII. _May any who profess the faith, and desire to come\n    to the Lord\u2019s Supper, be kept from it?_\n\n    ANSW. Such as are found to be ignorant, or scandalous,\n    notwithstanding their profession of the faith, and desire to come to\n    the Lord\u2019s Supper, may, and ought to be kept from that sacrament by\n    the power which Christ hath left in his church, until they receive\n    instruction, and manifest their reformation.\n\nIn these answers we have an account of those who are the subjects of\nthis ordinance and ought to partake of it, or of those who must be kept\nfrom it: the former respects, more especially doubting Christians, who\ndesire to receive satisfaction, whether they ought to engage in it or\nno; the latter respects those who are ready to presume that they are\nqualified for it, and ought to partake of it; though, indeed, they are\nto be excluded from it.\n\nI. As to the case of one who doubteth of his being in Christ, and duly\nprepared for the Lord\u2019s Supper: Here are several things that may afford\nmatter of encouragement to him; and accordingly it is observed,\n\n1. That though this be a matter of doubt to him, as being destitute of\nassurance of his being in Christ; yet he may be mistaken in the judgment\nwhich he passes concerning himself: since assurance, as has been before\nobserved, is not of the essence of saving faith[101]. For a person may\nrely on, or give up himself to Christ, by a direct act of faith, who\ncannot at the same time, take the comfort that would otherwise arise\nfrom thence, that Christ has loved him, and given himself for him. Many\nhave reason to complain of the weakness of their faith, and the great\nresistance and disturbance which they meet with from the corruption of\nnature: And others, who have assurance, at present, of their interest in\nChrist, may afterwards, through divine desertion, lose the comfortable\nsense thereof; so that we must not conclude, that every doubting\nbeliever is destitute of faith. Such are to be tenderly dealt with, and\nnot discouraged from attending on that ordinance, which others, who\nconverse with them, cannot but think they have a right to, and are\nhabitually prepared for; though they themselves very much question,\nwhether they are actually meet for it, as being apprehensive that they\ncannot exercise those graces, that are necessary to their partaking of\nthis ordinance in a right manner. However, it is observed,\n\n(1.) That there are some things, which, if duly considered by such an\none, would afford him, ground of hope; though it may be, he cannot\nsufficiently improve them to his own comfort. As,\n\n[1.] If he be truly affected with his want of assurance, and, as the\nresult thereof, is filled with uneasiness in his own mind, laments his\ncondition, and can take no comfort in any outward enjoyments, while\ndestitute of it; and, if he be importunate with God in prayer, that he\nwould lift up the light of his countenance upon him, and grant him the\nexercise, as well as the joy of faith. Moreover, if he frequently\nexamines himself with impartiality, and an earnest desire to be\nsatisfied, as to his state; and if, notwithstanding this, he still walks\nin darkness, and his doubts and fears prevail against him, he has some\nground to conclude, that he is better than he apprehends himself to be,\nif he be truly humbled for those sins that may be reckoned the procuring\ncause thereof, and determines to be still waiting, till God shall be\npleased to discover to him his interest in forgiving grace, and thereby\nresolve his doubts, and expel his fears, which render him so very\nuneasy.\n\n[2.] A person has some ground of hope, if he can say, that he\nunfeignedly desires Christ and grace above all things, and can find\nsatisfaction in nothing short of him; in this respect it may be said,\nthat Christ is precious to him, as he is to them that believe. And to\nthis we may add, that if he desires to forsake all sin, as being\noffensive, and contrary to him; so that when he commits it, he can\nreadily say with the apostle, _That which I do I allow not of; for what\nI would, that do I not; but what I hate that do I_; and from hence he\nconcludes himself _wretched_; and earnestly desires to be _delivered\nfrom the body of this death_, Rom. vii. 15, 24.\n\n(2.) There are some promises which a weak Christian may lay hold on for\nhis encouragement; as,\n\n_1st_, If the guilt of sin lies as an heavy burden upon him, and is the\noccasion of his doubts about his being in Christ; there are promises of\nforgiveness, Mich. vii. 18, 19. Isa. lv. 7, 8.\n\n_2dly_, If he complains of the power of sin, and its prevalency over\nhim, there is a promise that is suited to his case, in Rom. vi. 14. \u2018Sin\nshall not have dominion over you; for ye are not under the law, but\nunder grace.\u2019\n\n_3dly_, If satan\u2019s temptations are very grievous to him, and such as he\ncan hardly resist, there are promises suited to this case, in 1 Cor. x.\n13. that \u2018God will not suffer his people to be tempted above that they\nare able, but will, with the temptation, make a way to escape;\u2019 and in\nRom. xvi. 20. \u2018The God of peace shall bruise Satan under your feet\nshortly.\u2019\n\n_4thly_, If he wants enlargement, and raised affections in prayer, or\nother religious duties; which is very discouraging to him, that promise\nmay afford him some relief, in Zech. xii. 10. \u2018I will pour upon the\nhouse of David, and upon the inhabitants of Jerusalem, the spirit of\ngrace and of supplication.\u2019 And, in Psal. x. 17. \u2018Lord, thou hast heard\nthe desire of the humble: Thou wilt prepare their heart, thou wilt cause\nthine ear to hear.\u2019\n\n_5thly_ If our doubts arise from frequent backslidings, and relapses\ninto sin, we may apply that promise in Psal. xxiii. 3. _He restoreth my\nsoul_, &c. And, Hos. xiv. 4. \u2018I will heal their backsliding, I will love\nthem freely; for mine anger is turned away from them:\u2019 And in Isa. lvii.\n17, 18. in which it is supposed, that God was wroth, and hid himself\nfrom his people for their iniquity; and they are described as _going on\nfrowardly in the way of their heart_; yet God says, \u2018I have seen his\nways, and will heal him: I will lead him also, and restore comforts to\nhim, and to his mourners:\u2019 And, in Hos. xi. 7-9. where God\u2019s people are\ndescribed as bent to backslide from him; yet he determines not to\ndestroy them, but says, in a very moving way, \u2018How shall I give thee up\nEphraim? How shall I deliver thee Israel, _&c._ Mine heart is turned\nwithin me, my repentings are kindled together? I will not execute the\nfierceness of mine anger; I will not return to destroy Ephraim; for I am\nGod and not man, the holy One in the midst of thee.\u2019\n\n_6thly_, If we want communion with God, or his presence with us in his\nordinances; which makes us conclude that we are not in Christ: Let us\nconsider what is said in Isa. xlv. 19. \u2018I said not unto the seed of\nJacob, Seek ye me in vain:\u2019 And, in chap. liv. 7, 8. \u2018For a small moment\nhave I forsaken thee, but with great mercies will I gather thee. In a\nlittle wrath I hid my face from thee, for a moment; but with everlasting\nkindness will I have mercy on thee.\u2019\n\n_7thly_, If we are under frequent convictions, but they soon wear off,\nwhich occasions us to fear that we never experienced a thorough work of\nconversion, let us consider, Isa. lxvi. 9. \u2018Shall I bring to the birth,\nand not cause to bring forth, saith the Lord?\u2019 And, in Zech. iv. 10.\n\u2018Who hath despised the day of small things?\u2019 And, in Isa. lxv. 8. \u2018As\nthe new wine is found in the cluster, and one saith, Destroy it not, for\na blessing is in it; So will I do for my servants sake, that I may not\ndestroy them all.\u2019\n\n_8thly_, If we are in a withering and declining condition, and want\nreviving; or, if we complain of barrenness under the means of grace, so\nthat we may attend upon them, as we apprehend, to very little purpose;\nthere are some promises that are suited to this case, as Hos. xiv. 7, 8.\nIsa. xlviii. 17.\n\n_9thly_, If our doubts arise from the hardness of our hearts, so that we\ncannot mourn for sin as we ought to do, or would do, let us consider\nwhat God has promised in Ezek. vii. 16. Deut. xxx. 6. Acts v. 31.\n\n_10thly_, If we are under the visible tokens of God\u2019s displeasure, so\nthat we are ready to conclude, that he distributes terrors to us in his\nanger; and, as the consequence thereof, we walk in darkness, and are far\nfrom peace: There are many promises that are suited to this case, as\nJer. iii. 5. Psal. ciii. 8,-10. Isa. xii. 1. Joel ii. 13. Isa. l. 10.\nPsal. lxxix. 15. and xlii. 11.\n\n2. We have a further account how such, who are at present, discouraged\nfrom coming to the Lord\u2019s table, ought to manage themselves in this\ncase. And here it is observed, that they ought to bewail their unbelief,\nto labour to have their doubts resolved; and, instead of being\ndiscouraged, they should come to the Lord\u2019s supper, to be further\nstrengthened. This advice is not given to stupid sinners, or such as are\nunconcerned about their state, or never had the least ground to conclude\nthat they have had communion with God in any ordinance; and, especially\nif their distress of conscience arises rather from a slavish fear of the\nwrath of God, than a filial fear of him; or, if they are more concerned\nabout the dreadful consequences of sin, than the intrinsic evil that is\nin it, I say, this advice is not given to such, but those, as before\ndescribed, who lament after the Lord, earnestly seek him, though they\ncannot, at present, find him; and have fervent desires of his presence,\nthough no sensible enjoyment thereof, and appear to have some small\ndegrees of grace, though it be very weak: In this case a few words of\nadvice ought to be given to them; particularly,\n\n(1.) That they should take heed of giving way to any hard thoughts of\nGod; but, on the other hand, lay the whole blame hereof on themselves.\nThus God says by the prophet, \u201cHast thou not procured this unto thyself,\nin that thou hast forsaken the Lord thy God, when he led thee by the\nway?\u201d Jer. ii. 17.\n\n(2.) They should give glory to, depend on, and seek relief from the Holy\nSpirit, the Comforter, who glorifies himself by sealing believers unto\nthe day of redemption; and, together with this, bestows those comforts\non them which they stand in need of.\n\n(3.) They must endeavour, to their utmost, to act grace, and so go\nforward in the ways of God, though they do not go on comfortably, and\nnot say, \u201cwhy should I wait on the Lord any longer?\u201d Are they sometimes\nafraid they shall not arrive safely to the end of their race, they\nshould nevertheless resolve not to give out, or to run no longer in it;\nand because their way is attended with darkness, or hedged up with\nthorns, they should not determine, for that reason, to go backward, as\nthough they had never set their faces heaven-ward.\n\n(4.) They ought to lie at God\u2019s foot, acknowledging their unworthiness\nof that peace which they desire, but are destitute of, and plead for his\nspecial presence, that would give an happy turn to the frame of their\nspirits, as that which they prefer to all the enjoyments of life; as the\nPsalmist says, \u2018There be many that say, Who will shew us any good? Lord,\nlift thou up the light of thy countenance upon us,\u2019 Psal. iv. 6.\n\n(5.) It would be adviseable for such to contract an intimacy, and\nfrequently converse with experienced Christians, who know the depths of\nSatan, and the deceitfulness of the heart of man, and the methods of\ndivine grace in restoring comforts to those who are, at present,\ndestitute of them, agreeably to what they themselves have experienced in\nthe like case, 2 Cor. i. 4.\n\n(6.) They ought, as a farther means for the strengthening of their\nfaith, and establishing their comforts, to wait on God in the ordinance\nof the Lord\u2019s supper, hoping for Christ\u2019s presence therein; in which\nmany have found that they have been enlivened, quickened, and comforted,\nwhile others, through the neglect hereof, have had their doubts and\nfears increased. And this leads us to consider,\n\nII. What is contained in the latter of the answers we are explaining,\nwhich is applicable to those who desire to come to the Lord\u2019s supper,\nbut are to be kept from it. Here it is taken for granted, that all are\nnot to be admitted to this ordinance, though it may be, they make a\ngeneral profession of the Christian faith, and are not willing that any\nshould question their right to it. These are described in this answer,\n\n1. As being ignorant of the great doctrines of the gospel, and,\nconsequently, unacquainted with Christ, whom they never truly applied\nthemselves to, nor received by faith; and therefore they cannot improve\nthis ordinance aright, or have communion with Christ therein.\n\n2. They are to be excluded from the Lord\u2019s supper, who are scandalous or\nimmoral in their practice, whatever pretensions they make to the\ncharacter of Christians: These are described by the apostle, as persons\nwho _profess that they know God; but in works they deny him, being\nabominable and disobedient and unto every good work reprobate_, Tit. i.\n16. Such ought not to have communion with those whom the apostle\ndescribes as _called to be saints_, Rom. i. 7. nor can they partake of\nthis ordinance aright, since they are not apprized of the end and design\nthereof, nor are they able, as the apostle expresses it, to _discern the\nLord\u2019s body_, 1 Cor. ix. 27. for, if they are strangers to themselves,\nhow can they apply the benefits of Christ\u2019s redemption to their own\ncase? and, if they neglect the preparatory duty of self-examination, so\nthat they do not know their own wants, how can they go to Christ in this\nordinance for a supply thereof? or, if they do not desire the spiritual\nblessings of the covenant of grace, what right can they have to make use\nof the seals thereof? and if they are openly and visibly of another\nfamily, under the dominion of the powers of darkness, what right have\nthey to the privileges which Christ has purchased for those who are\nmembers of his family, and spiritually united to him?\n\n_Object._ 1. To what has been said concerning those that are to be\nexcluded from this ordinance, it is objected, that it appears, that both\ngood and bad have a right to it, from what our Saviour says in the\nparable of the wheat and the tares, in Mat. xiii. 29. both which are\nsaid to _grow together until the harvest_, when the reapers will be sent\nto _gather first the tares, and bind them in bundles to burn them, and\nthe wheat into the barn_: So that hypocrites, and sincere Christians,\nare to continue together in the same church, and, consequently to\npartake of the same ordinances.\n\n_Answ._ To this it may be replied; this is not the sense of the parable;\nfor our Saviour explains it otherwise, when he says in ver. 38. _The\nfield is the world: the good seed are the children of the kingdom, but\nthe tares are the children of the wicked one._ And from hence we may\ninfer, that good and bad men are, through the forbearance of God,\nsuffered to live together in the world; but it gives no countenance to\nthis supposition, that the wicked ought to be joined with the godly as\nmembers of the same church: Not but that hypocrites may, and often do\nintrude themselves into the churches of Christ; yet since this is not\nknown to them, they are not to blame for it, the heart of man being\nknown to God alone; and the judgment that we are to pass concerning\nthose who are admitted into church-fellowship, or to the Lord\u2019s supper\nin particular, is to be founded on that credible profession which they\nmake; in which, though it be possible for them to deceive others, yet\nthe guilt and ill consequence thereof, will only affect themselves.\n\n_Object._ 2. It is further objected, that Judas was at the Lord\u2019s supper\nwhen it was first instituted by our Saviour, though he knew him to be an\nhypocrite and a traitor, and that he would speedily execute what he had\ndesigned against his life; and if so, then all ought to be admitted to\nthis ordinance. And the reason that is generally assigned why he was\nthere at that time, is, because it is said, in Luke xxii. 14. _When the\nhour was come, he sat down, and his twelve apostles with him_; and\nafterwards we read, in ver. 19. that _he took bread and brake it_, &c.\n_and also the cup after supper_, &c. ver. 20. and then it is said, in\nver. 21. _Behold the hand of him that betrayeth me is with me on the\ntable_. This is supposed, by some, to have been spoken by Christ when\nthey were eating the Lord\u2019s supper; from whence it may be concluded that\nJudas was there.\n\n_Answ._ But to this it may be replied; that it seems much more probable\nthat he was not there when the Lord\u2019s supper was administered though he\njoined with Christ and the other apostles in eating the passover; for we\nmust consider,\n\n(1.) That the passover and the Lord\u2019s supper were celebrated, one\nimmediately after the other, at the same table, or sitting; therefore\nthe hand of Judas might be with Christ on the table, in the former,\nthough not in the latter: So that, though these words, _the hand of him\nthat betrayeth me, is with me on the table_, are inserted after the\naccount of both these ordinances being concluded; yet we have ground to\nsuppose, they were spoken while they were eating the passover, when\nJudas was present.\n\n(2.) It appears yet more probable that he was not present at the Lord\u2019s\nsupper, from the account which John gives of this matter, in chap. xiii.\n21. wherein our Saviour tells them, that _one of them should betray\nhim_: and, in ver. 26. he discovers that he meant Judas, by giving him\nthe sop; and in ver. 30. it is said, that _having received the sop, he\nwent immediately out_. Now it is certain there was no sop in the Lord\u2019s\nsupper, as there was in the passover, inasmuch as there was no flesh\ntherein: Therefore Judas went out when they were eating the passover,\nbefore they began to partake of the Lord\u2019s supper; being, as we may\nreasonably suppose, in a rage that his hypocrisy should be detected, and\nhe marked out as a traitor, who was, before this, reckoned as good a man\nas any of them: Therefore we have not sufficient ground from hence to\nconclude, that wicked men ought to be admitted to partake of the Lord\u2019s\nsupper.\n\n_Object._ 3. For Christians to exclude any from the Lord\u2019s supper, would\nargue a great deal of pride, or vain-glorious boasting, and it is, as it\nwere, to say to them who are excluded, \u201cStand off, for we are holier\nthan you.\u201d\n\n_Answ._ 1. A believer may with thankfulness, acknowledge the\ndistinguishing grace of God vouchsafed to him, and not to others; and,\nat the same time, bless him, that he has given him a right to the\nprivilege of his house, which all are not admitted to partake of,\nwithout doing this in a boasting way; he may say with the apostle in 1\nCor. xv. 10. _By the grace of God I am what I am_; and yet at the same\ntime, deal faithfully with those who are destitute of this grace; he may\nbless God for the right which he hopes he has to this ordinance, and yet\nit is not his duty to admit them to it who have no right.\n\n2. It is one thing not to admit persons who are unqualified to this\nordinance, and another thing to despise them upon this account. Our\nbusiness is not to reproach them, but to treat them with meekness; if\nperadventure God may give them repentance to the acknowledgment of the\ntruth, that hereby they may appear to have a right to it.\n\n_Object._ 4. If wicked men are to be excluded from one ordinance which\nChrist has instituted in his church, they may, for the same reason be\nexcluded from all; and so they may as well be debarred the privilege of\nhearing the word, and joining with the church in public prayer.\n\n_Answ._ There is not the same reason for excluding wicked men from\nhearing the word, or joining in prayer with the church, as there is for\nrefusing to admit them to partake of the Lord\u2019s supper. For prayer, and\npreaching the word, are God\u2019s appointed means for the working the grace\nof faith, instructing the ignorant, awakening the stupid and secure\nsinner, and putting him on complying with that method of salvation which\nGod has prescribed in the gospel, and embracing Christ as offered\ntherein: Whereas, on the other hand, the Lord\u2019s supper is an ordinance\nwhich supposes the soul to have, before this, received Christ by faith;\nand therefore he is therein to feed upon him, and to take comfort from\nwhat he has done and suffered for him, as conducive to the farther\nmortification of indwelling sin; which supposes that he has had, before\nthis, some experience of the grace of God in truth. Thus concerning the\nexclusion of ignorant or immoral persons, as being not qualified for the\nLord\u2019s supper.\n\nAnd here we may farther observe, that they who bring these and such-like\nobjections, with a design to open the door of the church so wide, that\nall may be received into it, and partake of those ordinances by which it\nis more particularly distinguished from the world, are very ready, in\ndefence of their own cause, to charge others with being too severe in\ntheir censures, and refusing to admit any into church-communion, unless\nthey can tell the very time in which they were converted, and the means\nby which this work was begun, and carried on; and this they are obliged\nto do in so public a manner, as that many are denied the privilege of\npartaking of this ordinance, for a mere circumstance; which is an\nextreme as much to be avoided as the receiving unqualified persons to\nthe Lord\u2019s supper.\n\nBut it may be replied to this, that since this charge is rather the\nresult of surmize than founded on sufficient evidence, it deserves to\nhave less notice taken of it: However, this I would say in answer to it,\nthat I never knew it to be the practice of any church of Christ, to\nexclude persons from its communion, because they knew not the time or\nmeans of their conversion; which may be sometimes occasioned by their\nhaving been favored with the blessing of a religious education and\nrestraining grace from their childhood, so that they have not run those\nlengths in sin which others have done; and therefore the change which is\nwrought in conversion, especially as to what concerns the time and\nmanner thereof, is less discernible. Sometimes the work has been begun\nwith a less degree of the terrors of conscience, under a sense of the\nguilt of sin, and the condemning sentence of the law, than others have\nexperienced: These have been drawn with the cords of love, and the grace\nof God has descended upon them insensibly, like the dew upon the grass;\nand therefore all that can be perceived by them, or that is to be\nrequired of them as a necessary qualification for their being admitted\nto the ordinances and privileges which belong to believers, is their\ndiscovering those fruits of faith which are discernible in the\nconversation of such as have experienced the grace of God in truth.\n\nAs to the other part of the charge, in which some churches are pretended\nto insist on such terms of communion as are merely circumstantial, so as\nto refuse to receive any that cannot comply with them: This is to be\nanswered by those who appear to be liable to it. All that I shall\ntherefore add under this head, is, that since a visible profession of\nfaith in Christ is to be made, as necessary to constitute a visible\nchurch, and the conversation of those who make it, ought to be\napparently agreeable thereunto: And inasmuch as none are obliged to make\nany thing known to the church, that contains the least appearance of\ndishonour or reflection on their character in the world; but are only\nrequired to testify and give a proof of their steady adherence to\nChrist, and their desire to embrace him in all his offices, as well as\nworship him in all his ordinances; this cannot justly be reckoned an\nunnecessary circumstance or making that a term of communion which Christ\nhas not made, and thereby excluding those who have a right to the Lord\u2019s\nsupper.\n\nAnd now we have considered the terms of communion, and the\nqualifications for it, as well as the spiritual privileges that are to\nbe expected by those who have a right to it. I cannot but observe, how\nthis is abused, and practically disowned, by those who engage in this\nordinance merely as a qualification for a civil employment. A person may\ncertainly be a good member of a commonwealth, and very fit to be\nentrusted with the administration of the civil affairs thereof, who has\nlittle or nothing to say concerning his experiences of the grace of God.\nTo assert, that a right to a civil employment is founded on the same\nqualifications that give a person a right to partake of the Lord\u2019s\nsupper, would be to advance, not only that which is indefensible, but\nwhat would be almost universally denied, unless it could be proved, that\nall might partake of it, the contrary to which, we have endeavoured to\nmaintain.\n\nMoreover, when Christ instituted this ordinance, his people were in no\nexpectation of bearing any part in the civil government; therefore this\nwas most remote from the first intent and design thereof: And we often\nfind that this is a temptation to men to profane this ordinance, and\nlays a burden on the consciences of those who know themselves unprepared\nfor it, who had little or nothing in view but the securing their secular\ninterest; by which means it is to be feared, that many of them eat and\ndrink unworthily, and, instead of receiving advantage by it, bring their\nconsciences under such entanglements, that they cannot easily extricate\nthemselves from. Thus concerning those who are to be admitted to be\npartakers of the Lord\u2019s Supper, though doubting of their meetness for\nit, and others being excluded, who have no right to it.\n\nThe last thing observed in this answer, is, that they who are not, at\npresent, deemed fit for this ordinance, may afterwards be admitted to it\nwhen they have received instruction, and manifested a thorough\nreformation; or when, by their diligent attendance on other ordinances,\nor means of grace, accompanied with the divine blessing, that, which at\npresent disqualifies them, being removed, they may humbly and thankfully\nwait on God therein, and hope for his presence and blessing; and then\nthe church will have reason, as well as themselves, to bless God for\nthat grace which they have experienced, whereby they may come to it for\nthe better, and not for the worse.\n\nFootnote 101:\n\n  _See Quest. lxxxi. Vol. III. page 268._\n\n\n\n\n                         Quest. CLXXIV., CLXXV.\n\n\n    QUEST. CLXXIV. _What is required of them that receive the sacrament\n    of the Lord\u2019s Supper, in the time of the administration of it?_\n\n    ANSW. It is required of them that receive the sacrament of the\n    Lord\u2019s Supper, that during the time of the administration of it,\n    with all holy reverence and attention they wait upon God in that\n    ordinance, diligently observe the sacramental elements and actions,\n    heedfully discern the Lord\u2019s body, and affectionately meditate on\n    his death and sufferings, and thereby stir up themselves to a\n    vigorous exercise of their graces, in judging themselves and\n    sorrowing for sin, in hungering and thirsting after Christ, feeding\n    on him by faith, receiving of his fulness, trusting in his merits,\n    rejoicing in his love, giving thanks for his grace, in renewing of\n    their covenant with God, and love to all the saints.\n\n    QUEST. CLXXV. _What is the duty of Christians after they have\n    received the sacrament of the Lord\u2019s Supper?_\n\n    _Answ._ The duty of Christians after they have received the\n    sacrament of the Lord\u2019s Supper, is, seriously to consider how they\n    have behaved themselves therein, and with what success; if they find\n    quickening and comfort, to bless God for it, beg the continuance of\n    it, watch against relapses, fulfil their vows, and encourage\n    themselves to a frequent attendance on that ordinance; but if they\n    find no present benefit, more exactly to review their preparation\n    to, and carriage at the sacrament; in both which, if they can\n    approve themselves to God and their own consciences, they are to\n    wait for the fruit of it in due time; but if they see they have\n    failed in either, they are to be humbled, and to attend upon it\n    afterward with more care and diligence.\n\nThese two answers respect our behaviour in, and after our engaging in\nthis ordinance.\n\nI. We are to consider with what frame of spirit we are to engage\ntherein; how our meditations are to be employed, and what graces are to\nbe exercised.\n\n1. Here is something observed, which is common to it with all other\nordinances, _viz._ that we are to wait on God with an holy reverence\narising from a becoming sense of his divine perfections, and the\ninfinite distance we stand in from him; and we are to impress on our\nsouls an awful sense of his omniscience and omnipresence; whereby he\nknows with what frame of spirit we draw nigh to him, better than this is\nknown to ourselves; and highly resents every thing that is contrary to\nhis holiness, or unbecoming the character of those who are worshipping\nat his footstool.\n\n2. There are other things peculiar to this ordinance, that are necessary\nin order to our engaging in it in a right manner; as,\n\n(1.) We are diligently to observe the sacramental elements and actions,\nwhich contain the external part of the duty required of us. The bread\nand wine, together with the actions to be performed in our receiving\nthem by Christ\u2019s appointment, are, as has been before observed,\nsignificant and instructive signs of his death, and the benefits which\nhe has procured for us thereby, that are to be attended to, and brought\nto our remembrance in this ordinance.\n\nMoreover, we are to consider, that though the blessings of the covenant\nof grace are signified thereby, as they are instituted, not natural\nsigns thereof; yet the gospel, in which we have an account of what\nChrist did, and suffered for us, is a large and sufficient explication\nhereof for the direction of our faith, when conversant about them.\n\n(2.) We are affectionately to meditate on the sufferings and death of\nChrist, which are signified thereby. Meditation is a great part of the\nwork we are to be engaged in, and the death of Christ is the principal\nsubject thereof; accordingly we are to consider his condescending love\nin giving his life a ransom for us; and, in order to our being affected\ntherewith, and to excite our admiration and thankfulness for it, we must\ncontemplate the divine excellency and glory of his Person; which adds an\ninfinite value to every part of his obedience and sufferings. We must\nalso consider the kind of death he died; which is called his being\n_wounded_, _bruised_, Isa. liii. 5. _cut off_ Dan. ix. 26. and is\nrepresented as that which had the external mark of the curse of God\nannexed to it; upon which account he is said to have been made a curse\nfor us, Gal. iii. 13.\n\nWe are also to consider the character of the persons for whom he laid\ndown his life; who are described as being _without strength_, or ability\nto do what is good, and _ungodly_, and so open enemies to him, Rom. v.\n6, 8, 10. and therefore there was nothing in us that could induce him to\ndo this for us. We are also to consider, that he died in our room and\nstead, as _bearing our griefs, and carrying our sorrows_, Isa. liii. 4.\nand being _delivered for our offences_, Rom. iv. 25. And we are also to\nconsider the great ends designed thereby, as God is hereby glorified,\nhis holiness and justice in demanding and receiving a full satisfaction\nfor sin, illustrated in the highest degree; so that he declares himself\n_well-pleased_ in what Christ has done and suffered, Matt. iii. 17. and\n_well-pleased_ likewise, as the prophet expresses it, _for his\nrighteousness\u2019 sake_, Isa. xlii. 21. We are also to consider the great\nadvantage that we hope to receive thereby, as _being justified by his\nblood, we shall be saved from wrath through him_, Rom. v. 9. This is\ntherefore the highest inducement to us, to give up ourselves entirely to\nhim.\n\n3. We are, in this ordinance, to stir up ourselves to a vigorous\nexercise of those graces that the nature of the ordinance requires: And\naccordingly we are,\n\n(1.) To judge ourselves; as the apostle says, _If we would judge\nourselves, we should not be judged_, 1 Cor. xi. 31. and this we ought to\ndo, by accusing, condemning, and passing sentence against ourselves, for\nthose sins which we have committed against Christ, whereby we were\nplunged into the utmost depths of misery, in which we should for ever\nhave continued, had he not redeemed us by his blood. We are also to\nacknowledge our desert of God\u2019s wrath and curse; so that _if he should\nmark iniquity, we could not stand_, Psal. cxxx. 3. and this sense of sin\nought to be particular, including in it those transgressions which are\nknown to none but God and ourselves; as we ought to make a particular\napplication of the blood of Christ for the forgiveness thereof. This is\ncertainly very suitable to the nature of the ordinance we are engaged\nin, wherein Christ is set forth as a sacrifice for sin, and we are led,\nat the same time, to be duly affected with our malady, and the great\nremedy God has provided; which will have a tendency to enhance our\npraise and thankfulness to him, who loved us, and gave himself for us.\n\n(2.) We are to exercise a godly sorrow for sin, which is the ground of\nall that distress and misery which we are liable to: This ought to take\nits rise from the corruption of nature, from whence all actual sins\nproceed; and we are to bewail our sins of omission, as well as\ncommission; our neglect to perform duties that are incumbent on us, as\nwell as those sins that have been committed by us with the greatest\npresumption, deliberation, wilfulness, and obstinacy, which contain in\nthem the highest ingratitude and contempt of the blood of Christ, and\nthe method of salvation by him. And this sorrow for sin ought to produce\nthose good effects of praying and striving against it, endeavouring to\nreturn to God, from whom we have backslidden. The apostle calls it,\n_sorrowing after a godly sort_; and speaks of it as attended with\n_carefulness_, that we may avoid it for the future; _clearing of\nourselves_, so that we may either be encouraged to hope that we have not\ncommitted the sins which we are ready to charge ourselves with, or, that\nthe guilt thereof is taken away by the atonement that Christ has made\nfor us. It ought also to produce an holy _indignation_, and a kind of\nrevenge against sin, as that which has been so prejudicial to us; as\nlikewise a _fear_ of offending; a _zeal_ for the glory of God, whom we\nhave dishonoured; and a _vehement desire_ of those blessings which we\nhave hereby forfeited. This sorrow for sin ought to proceed from an\ninward loathing and abhorrence of it; and the degree thereof ought to\nbear some proportion to its respective aggravations, and the dishonour\nwe have brought to God thereby; which would be an effectual means to\nincline us to abhor ourselves, and repent in dust and ashes.\n\nThis is very agreeable to the nature of the ordinance we are engaged in,\nsince nothing tends more to enhance the vile and heinous nature of sin,\nthan the consideration of its having crucified the Lord of glory; which\nis to be the immediate subject of our meditation therein. We read that\nChrist, in his last sufferings, was _exceeding sorrowful, even unto\ndeath_, Matt. xxvi. 38. which could not proceed from the afflictive view\nthat he had of the pains and indignities he was to suffer in his\ncrucifixion; for that would argue him to have a less degree of holy\ncourage and resolution than some of the martyrs have expressed when they\nhave endured extreme torments, and most ignominious reproaches for his\nsake: Therefore his sorrow proceeded from the afflictive sense that he\nhad of the guilt of our sins which he bore. If therefore he not only\nsuffered, but his soul was exceeding sorrowful for our sins; this ought\nto excite in us the exercise of that grace in this ordinance, in which\nit is brought to our remembrance.\n\n(3.) We are to hunger and thirst after Christ; which implies in it an\nardent desire of having communion with him: Thus the church says, _With\nmy soul have I desired thee in the night; yea, with my spirit will I\nseek thee early_, Isa. xxvi. 9. and the Psalmist compares this to the\nhunted _hart_, that is ready to die for thirst, which _pants after the\nwater-brooks_, Psal. xlii. 1. This arises from a deep sense of our need\nof Christ, and farther supplies of grace from him, and is attended with\na firm resolution that nothing short of him shall satisfy us, as not\nbeing adapted to supply our wants. Such a frame of spirit is agreeable\nto the ordinance we are engaged in, since Christ is therein represented\nas having purchased, and being ready to apply to his people, those\nblessings which are of a satisfying and comforting nature.\n\n(4.) We are to feed on Christ by faith, and thereby receive of his\nfulness, as he is frequently represented in scripture, under the\nmetaphor of _food_: Thus he styles himself, _The bread of life_, John\nvi. 35. and the blessings he bestows, are called, \u2018The meat which\nperisheth not, but endureth to everlasting life,\u2019 ver. 27. and the\ngospel-dispensation is set forth by a \u2018feast of fat things, a feast of\nwines on the lees, of fat things full of marrow, of wines on the lees\nwell refined,\u2019 Isa. xxv. 6. Thus our Saviour also represents it in the\nparable, Matt. xxii. 4. in which he commands his servants to invite\nthose that were bidden to the marriage-feast, by telling them what\nthings he had prepared for their entertainment, as an encouragement to\ntheir faith. Thus we are to consider that fulness of grace that is in\nChrist, (when drawing nigh to him in this ordinance,) of merit, for our\njustification, of strength to enable us to mortify sin, and resist\ntemptations, of wisdom to direct us in all emergencies and difficulties,\nof peace and comfort, to revive and encourage us under all our doubts\nand fears, and to give us suitable relief when we are ready to faint\nunder the burdens we complain of. All these blessings are to be\napprehended and applied by faith, otherwise we cannot conclude that they\nbelong to us; and nothing can be more adapted to this ordinance, wherein\nChrist is represented as having all those blessings to bestow, which he\nhas purchased by his blood, and these are signified or shewed forth\ntherein.\n\n(5.) We are, in this ordinance, to trust in the merits of Christ, or to\nexercise an entire confidence in him, who, by his death, has purchased\nfor us all spiritual and saving blessings. This ought to be attended\nwith an humble sense of our own unworthiness, as being _less than the\nleast of all God\u2019s mercies_, Gen. xxxii. 10. and as deserving nothing\nbut his fierce wrath for our iniquities. And, since he has paid a full\nand satisfactory price of redemption for us, and thereby procured the\nblessings that we had forfeited, which have a tendency to make us\ncompletely happy, we ought to lay the whole stress of our salvation on\nhim, as being sensible that _he is able to save to the uttermost, all\nthat come unto God by him_, Heb. xii. 25.\n\n(6.) We are to rejoice in Christ\u2019s love, which is infinitely greater\nthan what can be in the heart of one creature towards another: This love\nof Christ has several properties;\n\n_1st_, It doth not consist merely in his desiring our good, or wishing\nthat we were happy, but in making us so; nor does it only consist in his\nsympathizing with us in our miseries, but delivering us from them, and\ndiscovering himself as our refuge and strength, a very present help in\ntrouble.\n\n_2dly_, As Christ\u2019s love to his people did not take its motive at first\nfrom any beauty or excellency which he found in them who were deformed,\npolluted, and worthy to be abhorred by him, but afterwards adorned and\n_made comely through his comeliness put upon them_, Ezek. xvi. 14. so\nwhen they forfeit his love by their frequent backslidings, and deserve\nto be cast off by him, it is nevertheless unchangeably fixed upon them,\ninasmuch as _having loved his own which were in the world, he loved them\nunto the end_, John xiii. 1.\n\n_3dly_, Christ\u2019s love is infinitely condescending, which arises not only\nfrom that infinite distance which there is between him and his people,\nbut from his remembring them in their low estate, having compassion on\nthem whom no eye pitied, and saving them when they were in the utmost\ndepths of despair and misery, _saying to them when they were in their\nblood, live_, Ezek. xvi. 6.\n\n_4thly_, It is not like the love of strangers, which contents itself\nwith some general endeavours to do good to them whom they design not to\ncontract an intimacy with, but it is attended with the highest acts of\nfriendship and communion, imparting his secrets to them, as he promises\n_to love, and manifest himself to them_, John xiv. 21. and tells his\ndisciples, \u2018Henceforth I call you not servants; for the servant knoweth\nnot what his lord doeth: But I have called you friends; for all things\nthat I have heard of my Father, I have made known unto you,\u2019 chap. xv.\n15.\n\n_5thly_, It is such a love as forgives all former injuries, and upbraids\nnot his people for what they have done against him, either before or\nsince they believed in him. Thus God is said to \u2018pardon the iniquity,\nand pass by the transgression of the remnant of his heritage,\u2019 and \u2018to\ncast all their sins into the depths of the sea,\u2019 Micah vii. 18, 19. and\n\u2018to blot out their transgressions for his own sake, and not to remember\ntheir sins,\u2019 Isa. xliii. 25.\n\n_6thly_, It is such a love as affords us all seasonable and necessary\nhelp in times of our greatest straights and difficulties, Psal. xlvi. 1.\nand makes provision for our future necessities; as he tells his\ndisciples, _I go to prepare a place for you_, John xiv. 2. that they\nmight be assured of being happy in another world; and accordingly he\nexpresses himself in his mediatorial prayer, \u2018Father, I will that these\nwhom thou hast given me, may be with me where I am, that they may behold\nmy glory,\u2019 John xvii. 24.\n\n_7thly_, It is such a love, as puts him upon reckoning all injuries done\nagainst his people, as though they were done against himself, and the\nkindnesses expressed to them, as though they were expressed to him, as\nit is said, _He that toucheth you, toucheth the apple of his eye_, Zech.\nii. 8. and, _he that despiseth you, despiseth me_, Luke x. 16. And, when\nhe takes notice of those expressions of kindness, which his people had\nshewn to one another, he says, _Inasmuch as ye have done it unto one of\nthe least of these my brethren, ye have done it unto me_, Mat. xxv. 40.\n\n_8thly_, It is such a love as inclines him to interpose himself between\nhis people and all danger, whereby he prevents their being overcome by\ntheir enemies; and indeed, he not only hazarded, but as _a good shepherd\ngave his life for his sheep_, John x. 11.\n\nThis is that love which is to be the subject of our meditation in this\nordinance; accordingly we are first to endeavour, to make out our\ninterest in him, by faith, which will be evinced by those acts of love\nto him that flow from it, and then we may rejoice in it as a constant\nspring of peace and blessedness.\n\n(7.) The next grace to be exercised in this ordinance, is thankfulness,\nadoring and praising him that he has been pleased to extend compassion\nto us in bestowing those blessings, which are the result of his\ndiscriminating grace, the instances whereof are various, _viz._ as he\ndelivers us from the ruin that sin would have inevitably brought upon\nus, prevents us with the blessings of goodness, and restrains the\nbreaking forth of our corruptions, which would otherwise have inclined\nus to commit the vilest abominations; and, more especially, as he renews\nour nature, changes our hearts, creates us unto good works, and then\nquickens and excites that grace in us which his own hand wrought, and\ncomforts us when our spirits are overwhelmed with sorrow, whereby he\nenables us to go on in his way rejoicing, and so carries on the work\nwhich he has begun in us, till it be completed in glory. There is\nnothing that we have, either in hand or hope, but what will afford\nmatter for the exercise of this grace; and more particularly, our hearts\nought to be excited hereunto from the consideration of the benefits that\nare signified in this ordinance; especially if we are enabled to receive\nthem by faith.\n\n(8.) We are, at the Lord\u2019s supper, to renew our covenant with God. That\nthis may be rightly understood, we must consider what it is for a\nbeliever to enter into covenant with God, which he is supposed to have\ndone before this; and that consists not in our promising that we will do\nthese things that are out of our power, or, that we will exercise those\ngraces, which none but God, who works in his people, both to will and to\ndo, can enable us to put forth; but it consists in our making a\nsurrender of ourselves to Christ, and depending on him for the supply of\nall our spiritual wants, humbly hoping and trusting that he will enable\nus to adhere stedfastly to him, working in us all that grace which he\nrequires of us; which blessing if he is pleased to grant us, we shall be\nenabled to perform all the duties that are incumbent on us, how\ndifficult soever they may be. This is an unexceptionable way of entering\ninto covenant with God, as it contains an acknowledgement of our own\ninability to do that which is good without him, and desire to give the\nglory of all to him; on whom we stedfastly rely, that we may obtain\nmercy from him to be faithful.\n\nMoreover, to renew our covenant, is to declare, that through his grace,\nwe are inclined stedfastly to adhere to our solemn dedication to him,\nnot, in the least, repenting of what we did therein; and, that we have\nas much reason to depend on his assistance now, as we had at first,\nsince grace is carried on, as well as begun by him alone; and\naccordingly, while we express our earnest desire to be stedfast in his\ncovenant, we depend on his promise that he will never fail us, nor\nforsake us: And we take this occasion, more especially, to renew our\ndedication to him, as it is very agreeable to the nature of this\nordinance, in which we have the external symbols of his love to us,\nwhich lays us under the highest obligation thereunto.\n\n(9.) We are, in this ordinance, to shew our readiness to exercise a\nChristian love to all saints; which consists, more especially, in our\nearnest desire that all grace and peace may abound in them, as in our\nown souls; that hereby we may have occasion to glorify God together, and\nshew our mutual concern for the spiritual welfare of each other. We are\nto bless God for the grace they are enabled to exercise, though, it may\nbe, we cannot exercise it in the same degree ourselves: And, as for\nothers, we are to sympathize with them in their weaknesses, grieve for\ntheir falls and miscarriages; and be very ready to make abatements for\nthose frailties and infirmities that we behold in them, which we\nourselves are sometimes liable to, especially if they are not\ninconsistent with grace, in which case we should cast a mantle of love\nover them, not knowing but we may be exposed to, and fall by the same\ntemptations.\n\nThis love is to be expressed, more especially in this ordinance;\ninasmuch as we are to consider all saints as members of Christ\u2019s\nmystical body, children of the same God and Father, partakers of the\nsame grace with us, fellow travellers to the same heavenly country,\nwhere we hope to meet with them at last, though now they are liable to\nthe same difficulties with ourselves, and exposed to those assaults and\ntemptations that we often meet with from our spiritual enemies. This\nexpression of our love, though it be more immediately and directly\nextended to the same society, that joins in communion with us; yet it is\nnot to be confined within such narrow limits, but includes in it the\nhighest esteem for all who are sanctified in Christ Jesus, called to be\nsaints, though their place of abode be remote from, and they are not\nknown to us in the flesh.\n\nII. We are now to consider the duty of Christians after they have\nreceived the sacrament of the Lord\u2019s supper; and that consists in\nenquiring, how they have behaved themselves therein? and, whether they\nhave any ground to conclude, that they have been favoured with the\nspecial presence of God in this ordinance, whereby it has been made a\nmeans of grace to them?\n\nAs to the former of these enquiries relating to the frame of our\nspirits, while engaging in this solemn duty, we shall sometimes find,\nthat it has been such as affords matter for deep humiliation and\nself-abasement, in the sight of God, when we reflect upon it;\nparticularly,\n\n1. When our minds and affections have been conversant about those\nthings, which are altogether unsuitable to the work we have been engaged\nin, and, instead of conversing with Christ in this ordinance, we have\nhad our thoughts and meditations most taken up with worldly matters; or,\nif they have, indeed, been conversant about religious affairs, yet we\nmay, in some measure, see reason to blame ourselves, if these have been\naltogether foreign to the great end and design of the ordinance we have\nbeen engaged in. There are many portions of scripture, or heads of\ndivinity founded upon it, which we may employ our thoughts about at\nother times, with great advantage; yet they may not be altogether\nsuitable, or adapted to our receiving spiritual advantage by, or making\na right improvement of Christ crucified, as the nature of this ordinance\nrequires.\n\n2. They behave themselves unbecomingly, in this ordinance, who meditate\non the thing signified therein, to wit, the dying love of Jesus Christ,\nas though they were unconcerned spectators, having only an historical\nfaith, and content themselves with the bare knowledge of what relates to\nthe life and death of Christ, without considering the end and design\nthereof, _viz._ that he might make atonement for sin, or their\nparticular concern herein, so as to improve it, as an expedient for the\ntaking away the guilt and power thereof in their own souls.\n\n3. We may reflect on our behaviour in this ordinance, when we have given\nway to deadness and stupidity, without using those endeavours that are\nnecessary for the exciting our affections; when a subject so affecting\nas Christ\u2019s pouring out his soul unto death, being wounded for our\ntransgressions, despised and rejected of men, bleeding and dying on the\ncross, and, in the midst of his sufferings, crying out, _My God, my God,\nwhy hast thou forsaken me_, has not had an efficacy to raise our\naffections, any more than if it were a common subject?\n\n4. We have reason to blame our behaviour in this ordinance, when we have\nattended on it with a resolution to continue in any known sin, without\nbeing earnest with God to mortify it, or desiring strength and grace\nfrom Christ, in order thereunto, and improving his death for that end.\nThus we have reason, sometimes, to reflect on our behaviour at the\nLord\u2019s supper, with grief, and sorrow of heart, as what has been\ndisagreeable to the nature of the ordinance we have been engaged in.\n\nBut, on the other hand, we may, sometimes, in taking a view of our\nbehaviour therein, find matter of encouragement, when, abating for human\nfrailties, and the imperfection of grace, that inseparably attends this\npresent state, we can say, to the glory of God, that we have, in some\nmeasure, behaved ourselves as we ought to do. Thus when we have found,\nthat our hearts have been duly affected with the love of Christ, and we\nhave had the exercise of those graces that are suitable thereunto; and\nif we can say, that we have had some communion with him, and have not\nbeen altogether destitute of his quickening and comforting presence, and\nthe witness of his Spirit with ours, that we are the children of God;\nthen we may conclude, that we have engaged in this ordinance in a right\nmanner. And if we have found that it has been thus with us, we are to\nbless God for it, as considering that he alone can excite grace in us,\nwho wrought it at first. And we are farther to consider, that such-like\nacts of grace will be a good evidence of the truth and sincerity\nthereof; whereby our comforts may be more established, and we enabled to\nwalk more closely and thankfully with God, by the communication of those\ngraces that he is pleased to bestow upon us in this ordinance.\n\nMoreover, if we have had experience of the presence of God therein, and\nhave been brought into a good frame, we ought to beg the continuance\nthereof. The best frame of spirit will be no longer abiding, than it\npleases God to keep up the lively exercise of faith and other graces;\nand this, being so valuable a blessing, is to be sought for by fervent\nprayer and supplication, that our good frames may not be like the\nmorning cloud, or early dew, that soon passes away: This will discover,\nthat we set a value upon them, and glorify God as the author of them;\nand it is the best expedient for our walking with God at other times, as\nwell as when engaged in holy ordinances.\n\nAgain, it is farther observed, that they, who have been quickened and\ncomforted, when partaking of the Lord\u2019s supper, ought to watch against\nrelapses into those sins, that formerly they have been overtaken with,\nbut now see reason to abhor. This we ought to do, because, though we are\nsometimes brought into a good frame, yet still we have deceitful hearts,\nthat, before we are aware, may betray us into the commission of those\nsins which have occasioned great distress to us in times past; and, to\nthis we may add, the endeavours of Satan to ensnare us by his wiles; so,\nthat when we think ourselves the safest, we may be exposed to the\ngreatest dangers. When we have been least apprehensive of our return to\nour former sins, and, it may be, have been too secure in our opinion,\nwhile confiding too much to our own strength, we have lost those good\nframes, and our troubles have been renewed thereby: Therefore, it is our\nduty to watch against the secret workings of corrupt nature, and the\nfirst motions of sin in our hearts, while we earnestly implore help from\nGod, that we may be kept from our own iniquities; namely, those sins\nthat we have formerly committed, or that more easily beset us than any\nother.\n\nThe next duty incumbent on us, after we have received the Lord\u2019s supper,\nis, to fulfil our vows: This will be better unstood, if compared with\nwhat was before observed concerning sacramental vows or covenants: which\nought not to contain in them a making promises, especially in our own\nstrength, that we will be found in the exercise of those graces which\nare the special gift and effects of God\u2019s almighty power. Therefore, I\nalways, when occasionally mentioning making religious vows, consider\nthem principally as containing an express declaration, that we are under\nan indispensable obligation to perform those duties, and put forth those\nacts of grace which are incumbent on us, as those who desire to approve\nourselves Christ\u2019s faithful servants, whom he has taken into a\ncovenant-relation with himself. We also declare, that without help from\nGod we can do nothing: This help we implore from him, at the same time\nwhen we devote, or give up ourselves to him; so that we do this, hoping\nand trusting that he will bestow upon us that grace which is out of our\nown power; which, if he will be pleased to do, we determine that he\nshall have all the glory that arises from it. This is most agreeable to\nthe sense of the Latin word[102]; from whence the word _vow_ is derived;\nand, I think, it is much rather to be acquiesced in, than that general\ndescription which some give to it, when they exhort those who are\nengaged in this ordinance, first to confess those sins which they have\ncommitted since they were last at the Lord\u2019s table, so far as they occur\nto their memories; and, as a means of their obtaining forgiveness, to\nmake a solemn vow, or promise, that they will abstain from them for the\nfuture, and walk more agreeably to the engagements which they are laid\nunder: This they do without an humble sense of the treachery of their\nown hearts, or their need of strength from God, to perform any thing\nthat is good; and afterwards, they are as little inclined to fulfil\ntheir own promises, as they were before forward to make them, with too\nmuch reliance on their own strength; and, by this means, they bring\nthemselves into the greatest perplexities, and go on, as it were, in a\nround of making solemn vows and resolutions, and then breaking them, and\nafterwards renewing them again: Whereas, when we intend nothing by our\nvowing, but a confessing that what others promise in their own strength,\nwe see ourselves obliged to do; and, at the same time, depend on Christ\nfor strength to enable us to perform it, and give up ourselves to him,\nas his covenant-people, in hope thereof; this is the safest way of\nvowing, inasmuch as it redounds most to the honour of God, and contains\nevery thing in it that may put us upon using our utmost endeavours to\nperform the duties that are incumbent on us, and, at the same time, we\nexpress our unfeigned desire to glorify him as the God and Author of\nthat grace, which is necessary thereunto. And, in this sense I would\nunderstand what we are exhorted to in the answers we are explaining,\nwhen it is said, in one of them, that while we are receiving the Lord\u2019s\nsupper, we ought to renew our covenant with God; and after we have\nreceived it, we are to fulfil our vows, as it is expressed in the other;\nas the former includes in it such a dedication to God as has been but\nnow considered; the latter, to wit, the fulfilling our vows, implies in\nit a doing every thing that is in our power, in order thereunto; and, at\nthe same time, a waiting on God to give success to our endeavours, and\nto work in us that which is well-pleasing in his sight, without which we\ncan do nothing.\n\nAfter we have waited on the Lord in this ordinance, we are to encourage\nourselves to a frequent attendance thereon; especially if we have ground\nto conclude, that we have had any sensible communications of his grace\nvouchsafed to us therein. As this is an honour which God puts on his own\ninstitutions, it is certainly an encouragement to us, to persevere in\nwaiting on him therein. Thus the Psalmist says, _Because he hath\ninclined his ear unto me, therefore I call upon him as long as I live_,\nPsal. cxvi. 2. This will effectually remove all those doubts and\nscruples that discourage us from engaging in this ordinance, lest we\nshould not behave ourselves in a right manner therein, fearing that we\nare not sufficiently prepared for it, and therefore shall be disowned by\nChrist, when we engage in it: I say, this we are fenced against, by\nhaving experienced his quickening and comforting presence therein.\n\nBut, suppose we have not met with this desirable blessing, which the\nbest believers do not experience in a like degree, at all times; then we\nought, after we have received the Lord\u2019s Supper, to endeavour to find\nout the particular cause of God\u2019s withdrawing his special presence from\nus, and what is that root of bitterness which springs up and troubles\nus. It may be, he withholds this privilege from us in a way of\nsovereignty, that we may hereby learn that our comforts are not at our\nown disposal; or, that they are not the necessary result of our\nattendance on ordinances, but arise from the divine blessing\naccompanying them. This, God, it may be, withholds from us for the trial\nof our graces; and that we may see how needful it is for us to wait for\nthose spiritual comforts, which, at present, he withholds from us; as\nthe prophet says, _Therefore will the Lord wait, that he may be gracious\nunto you, and therefore will he be exalted, that he may have mercy upon\nyou; for the Lord is a God of judgment; blessed are they that wait for\nhim_, Isa. xxx. 18.\n\nBut since we may, for the most part, apprehend some particular reason\nwhy God denies us his quickening, and comforting presence, arising from\nsins of omission or commission, antecedent to, or whilst we have been\nengaged in this ordinance: We must enquire,\n\n(1.) Whether there has not been some defect, as to preparatory duties?\nand particularly, whether we have duly examined ourselves before we came\nto the Lord\u2019s table, concerning our knowledge of Christ, and the\nbenefits of his redemption; or, especially, of our being enabled to\nimprove them by faith? and, whether we have examined ourselves\nconcerning the sense we have of the guilt of sin, and the need we stand\nin of Christ\u2019s righteousness, to take it away, and accordingly resolved\nto wait on him in this ordinance, with earnest desires of obtaining this\nprivilege.\n\n(2.) We must enquire, whether our behaviour when we have been engaged in\nthis ordinance, has not been, in some measure, unbecoming the\nspirituality and importance thereof? whether we have not spared, or\nindulged, some secret corruption, that has broke forth therein? or,\nwhether we have not given way to some temptation, that has then beset\nus? whether we have not depended on our own righteousness, for the\ntaking away the guilt of sin, and procuring for us acceptance in the\nsight of God? or, whether we have not engaged in this ordinance, in our\nown strength, and by this self-confidence, provoked him to withdraw from\nus; which, if we have, it will afford matter of deep humiliation in his\nsight, and call for repentance and reformation, if we would be fenced\nagainst this inconvenience, which, at present we labour under; and then\nwe may hope that we shall be enabled to wait on him in this ordinance,\nin such a way, that we may have those comfortable experiences of grace\nfrom him, which will be an evidence that we have waited on him for the\nbetter, and not for the worse.\n\nFootnote 102:\n\n  _Voveo._\n\n\n\n\n                        Quest. CLXXVI., CLXXVII.\n\n\n    QUEST. CLXXVI. _Wherein do the sacraments of Baptism and the Lord\u2019s\n    Supper agree?_\n\n    ANSW. The sacraments of baptism and the Lord\u2019s Supper, agree, in\n    that the author of both is God, the spiritual part of both is Christ\n    and his benefits; both are seals of the same covenant, are to be\n    dispensed by ministers of the gospel, and by none other, and to be\n    continued in the church of Christ, until his second coming.\n\n    QUEST. CLXXVII. _Wherein do the sacraments of Baptism and the Lord\u2019s\n    Supper differ?_\n\n    ANSW. The sacraments of baptism and the Lord\u2019s supper differ, in\n    that baptism is to be administered but once with water, to be a sign\n    and seal of our regeneration, and ingrafting into Christ, and that\n    even to infants, whereas the Lord\u2019s supper is to be administered\n    often, in the elements of bread and wine, to represent and exhibit\n    Christ as spiritual nourishment to the soul, and to confirm our\n    continuance and growth in him, and that only to such as are of years\n    and ability to examine themselves.\n\nThese two answers contain little more than a recapitulation of some\nthings, that have been occasionally mentioned, in explaining the nature\nof these ordinances; and therefore we shall very briefly insist on them.\n\nI. Concerning those things wherein the sacraments of baptism and the\nLord\u2019s supper agree; accordingly,\n\n1. It is observed, that God is the Author of both. This may be inferred\nfrom what has been said concerning their being holy ordinances, or means\nof grace; in which we are to expect his presence and blessing to make\nthem effectual to salvation: This we cannot do without engaging in them\nby his own warrant, which he has been pleased to give us, as appears\nfrom his word, and the experience of many believers, who have found\nsensible advantage thereby; so that the effects of his power and grace,\nthat have been produced in their hearts, when engaged therein, afford a\nconvincing evidence that God is the Author thereof. This, as to what\nconcerns baptism, respects more especially, the baptism of those that\nare adult; for when infants are baptized, though God can, and sometimes\ndoes, as is more than probable, own this ordinance, by regenerating them\nat that time; yet this cannot be known by us, unless it be inferred,\nfrom those extraordinary communications of grace which they may\nexperience, who are enabled, by faith to give up their children to God\ntherein.\n\n2. Baptism and the Lord\u2019s supper farther agree, in that Christ, and his\nbenefits are signified by both of them: for they are, each of them,\nordinances for our faith, as they are signs and seals of the covenant of\ngrace, in which Christ, and the benefits of his redemption, are set\nforth: Thus the apostle says, with respect to baptism, _So many of as\nwere baptized into Jesus Christ, were baptized into his death, buried\nwith him by baptism into death_, Rom. vi. 3, 4. accordingly we have\ncommunion with Christ as crucified, dying and buried, and, after this,\nrising again from the dead, whereby he brought the work of redemption to\nperfection: These things are signified; and thus our faith is to make\nuse of this sign in baptism; and the apostle says the same thing with\nrespect to the Lord\u2019s Supper: _As often as ye eat this bread, and drink\nthis cup, ye do shew the Lord\u2019s death till he come_, 1 Cor. xi. 26.\n\n3. Baptism and the Lord\u2019s supper, are farther observed to agree, in that\nthey are to be dispensed by none but the ministers of the gospel. Under\nthe Old Testament-dispensation, where all the parts of the\ntemple-service were significant signs of Christ, and the benefits of the\ncovenant of grace; these were to be administered by none but those who\nwere qualified, called, and lawfully set apart to that work, as the\napostle says, _No man taketh this honour unto himself, but he that is\ncalled of God, as was Aaron_, Heb. v. 4. And we may conclude, that the\nmoral reason of the thing extends itself to the administration of the\nseals of the covenant, under the gospel-dispensation. It is certain,\nthat some must be appointed, or set apart to this work, otherwise it\nwould belong to every body, and consequently there would be no\ndeterminate administrators of these ordinances, who might be said to\nhave a special call thereunto, from God and man. It may also be inferred\nfrom those scriptures that speak of _pastors after God\u2019s own heart_, who\nare to _feed_ his people _with knowledge and understanding_, as being\nhis special _gift_, Jer. iii. 15. and from what the apostle says,\nconcerning gospel-ministers, whether extraordinary or ordinary, as being\nChrist\u2019s _gift_, when he _ascended up on high_, Eph. iv. 8, 11.\n\n4. It is farther observed, that these two ordinances agree, in that they\nare both to be continued in the church, until Christ\u2019s second coming.\nThough we look and hope for more of the presence of God therein, and a\ngreater effusion of his Spirit, to make them more effectual, and render\nthe church more bright and glorious, as being favoured with greater\ndegrees of the communications of divine grace; yet we have no ground to\nexpect new ordinances, or a new dispensation to succeed this we are\nunder, till Christ\u2019s second and most glorious coming; therefore this is\ncalled, _The last time_, 1 John ii. 18. Upon which account the apostle\nsays, that _the ends of the world are come upon us_, 1 Cor. x. 11. by\nwhich we are to understand, that the present dispensation of the gospel\nthat we are under, is the last we are to expect till Christ\u2019s second\ncoming.\n\nAnd this also appears, from the promise which Christ has given of his\npresence with his ministers and churches, when faithfully engaging in\nthese ordinances, as he says, _Lo, I am with you always, even unto the\nend of the world_, Matt. xxviii. 20. And, as his _death_, as was before\nobserved, is to be _shewed forth till he come_, 1 Cor. xi. 26. this\nproves that the Lord\u2019s supper is also to be continued in the church till\nthen. This I would the rather observe, inasmuch as it is contrary to\nwhat some maintain, who, while they hope for a greater effusion of the\nSpirit, and a more glorious state of the church in the latter day, are\nready to extend their thoughts too far, they conclude that it will be a\nnew dispensation, as the ordinances which the church is favoured with,\nat present, shall cease, particularly baptism and the Lord\u2019s Supper;\nwhich we can by no means approve of.\n\nII. We are now to consider wherein the sacraments of baptism and the\nLord\u2019s supper differ.\n\n1. It is observed that they differ, in that baptism is to be\nadministered but once; whereas, the Lord\u2019s supper is to be administered\noften. This appears from two different circumstances contained in them.\nAs for baptism, it signifies our first ingrafting into, or putting on\nChrist; and when denominated from the thing signified thereby, it is\ncalled, the _washing of regeneration, and the renewing of the Holy\nGhost_, Titus iii. 5. which is hoped for in this ordinance; accordingly\nit is considered as our first solemn dedication to Christ; and, as this\nis signified thereby, it is called an initiating ordinance, in which we\nare bound to be the Lord\u2019s; which bond holds good as long as we live,\nand therefore needs not to be signified, sealed, or confirmed by our\nbeing baptized a second time: But, on the other hand, the Lord\u2019s supper\nsignifies our feeding or living upon Christ, and receiving daily\nsupplies of grace from him, as our necessities require: Therefore this\nordinance differs from baptism as it is often to be engaged in.\n\n2. They differ, in that the former as has been before proved, is not\nonly to be applied to the adult, if they have not been baptized before,\nbut to the infants of believing parents, which the Lord\u2019s supper is not.\nIn baptism, the person dedicated may be considered as being passive, and\nso devoted to God by the faith of another, who has a right to do this:\nBut none are to partake of the Lord\u2019s supper but those who have such a\ndegree of knowledge, that they are able to discern the Lord\u2019s body, and\ncapable of performing that duty which the apostle recommends as\nnecessary thereunto, when he says, _Let a man examine himself, and so\nlet him eat of that bread, and drink of that cup_, 1 Cor. xi. 28.\n\nI am sensible that some of the ancient church, and particularly Cyprian,\nin the third century, have pleaded for, and practised the administration\nof the Lord\u2019s supper to infants, being led into this mistake, by\nsupposing what does not sufficiently appear, _viz._ that infants among\nthe Jews ate the passover, because whole families are said to eat it.\nBut this does not appear to include infants; for whom another sort of\nfood was designed: neither could they reap any advantage by it, not\nbeing capable of discerning the thing signified, or feeding on Christ,\nthe true Paschal Lamb; which could be done no otherwise than by faith.\n\nOthers were led into this mistake from the wrong sense they gave of that\nscripture, in which Christ says, _Except ye eat the flesh of the Son of\nman, and drink his blood, ye have no life in you_, John vi. 53. thinking\nthat our Saviour meant hereby, the bread and wine in the Lord\u2019s supper.\nTherefore this ordinance was absolutely necessary to salvation; upon\nwhich account they thought that it ought to be extended to infants, as a\nmeans of their obtaining it. But it is certain this cannot be the\nmeaning of that scripture, since the Lord\u2019s supper was not instituted,\nor known in the church, when our Saviour spake these words: Therefore,\nhe intends nothing else thereby but the fiducial application of Christ\u2019s\ndeath, as an expedient for our obtaining eternal life.\n\n\n\n\n                            Quest. CLXXVIII.\n\n\n    QUEST. CLXXVIII. _Which is Prayer?_\n\n    ANSW. Prayer is an offering up of our desires unto God, in the name\n    of Christ, by the help of his Spirit, with confession of our sins,\n    and thankful acknowledgment of his mercies.\n\nHaving considered the things that are to be believed and done; what\nremains is, to enquire concerning those things that are to be prayed\nfor, and how this great duty of prayer is to be performed. This is\nnecessary to be insisted on, inasmuch as we are obliged to yield\nobedience to the revealed will of God; nevertheless, by reason of our\ndepravity and weakness, we can do nothing that is good without his\nassistance, which is not to be expected, unless it be humbly desired of\nhim; and this is what we generally call _prayer_; which being performed\nby creatures who are not only indigent, but unworthy, this is to be\nacknowledged, and accordingly we are, in prayer, to confess sin as the\nprincipal ground and reason of this unworthiness. And, inasmuch as God\nhas been pleased to encourage us to hope, that we shall not seek his\nface in vain, who, in many instances is pleased to grant returns of\nprayer; this obliges us to draw nigh to him with thanksgiving. These\nthings are particularly contained in the answer we are explaining; and\nthe method in which we shall endeavour to speak to it, is to consider,\n\nI. What, prayer supposes; and that is,\n\n1. That we are dependent and indigent creatures, have many wants to be\nsupplied, sins to be forgiven, miseries, under which we need pity and\nrelief, and weaknesses, under which we want to be strengthened and\nassisted in the performance of the duties that are incumbent on us. From\nhence it may be inferred, that though our Lord Jesus Christ is often\nrepresented as praying to God, this is an action performed by him in his\nhuman nature; in which alone he could be said to be indigent, who, in\nhis divine nature, is all-sufficient.\n\n2. It supposes that God, who is the object of prayer, is regarded by us,\nnot only as able, but willing to help us; and that he has encouraged us\nto draw nigh to him for relief: And therefore it is a duty that more\nespecially belongs to those who are favoured with the hope of the\ngospel.\n\nII. We shall now shew how prayer is to be considered, as to the various\nkinds hereof; and accordingly we are represented as drawing nigh to God,\nwith an humble sense of our secret sins and wants, which none but God\nand our own consciences are privy to. This kind of prayer our Saviour\nintends, when he says, _Thou, when thou prayest, enter into thy closet,\nand when thou hast shut thy door, pray to thy Father which is in secret,\nand thy Father which seeth in secret, shall reward thee openly_, Mat.\nvi. 6. and we have an instance hereof in himself; inasmuch, as it is\nsaid, that _when he had sent the multitudes away, he went up into a\nmountain apart to pray_, chap. xiv. 23. also, _Peter went up upon the\nhouse-top to pray_, Acts x. 9. in which, being retired from the world,\nhe had a greater liberty to pour forth his soul unto God.\n\nMoreover, we are to join with others in performing this duty, in which\nwe confess those sins, and implore a supply of those wants that are\ncommon to all who are engaged therein: This our Saviour encourages us to\ndo, when he says, _If two of you shall agree on earth, as touching any\nthing that they shall ask, it shall be done for them of my Father which\nis in heaven. For where two or three are gathered together in my name,\nthere am I in the midst of them_, Mat. xviii. 19, 20. This is a branch\nof social worship, and is to be performed by every family apart, whereof\nwe have an example in Cornelius, concerning whom it is said, that he was\n_a devout man, and feared God with all his house, and prayed to him\nalways_; and that he did this, at certain times, _in his house_, Acts x.\n2. compared with ver. 30. Moreover, this duty is to be performed\npublicly in the church, or any worshipping assembly met together for\nthat purpose: Of this we have an instance in the apostle Paul, who, when\nhe had called for the elders of the church at Ephesus, designing to take\nhis leave of them, after an affectionate discourse, and suitable advice\ngiven to them, he _kneeled down and prayed with them all_, chap. xx. 36.\n\nAgain, prayer may be considered as that for which a stated time is set\napart by us, either alone, or with others; or, that which is occasional,\nshort, and ejaculatory, consisting in a secret lifting up of our hearts\nto God, and may be done when we are engaged in other business of a\ndifferent nature, without being a let or hindrance to it: Thus it is\nsaid that _Nehemiah prayed_, when he has going to _deliver the cup into\nthe king\u2019s hand_, between the king\u2019s asking him a question, and his\nreturning him an answer to it; which seems to be the meaning of what is\nsaid in Neh. ii. 4, 5. _Then the king said unto me; for what dost thou\nmake request? so I prayed to the God of heaven, and I said unto the\nking_, &c. These ejaculatory prayers are either such as we put up to God\nwhile engaged in worldly business for direction, assistance, or success\ntherein; or when attending on the word read or preached, or any other\nholy duties, in which we lift up our hearts to him for his presence\ntherein.\n\nIII. The next thing to be considered, is, the various parts of prayer;\nand these are three, _viz._ Confession of sin; petition for a supply of\nour wants; and thanksgiving for mercies received. Confession of sin\nsupposes that we are guilty, and deserve punishment from God; petition\nsupposes, that we are miserable and helpless; and thanksgiving implies,\na disposition to own God, the author of all the good we enjoy or hope\nfor, and includes in it a due sense of those undeserved favours we have\nreceived from him.\n\nFrom this general account of the duty of prayer, and the parts thereof,\nwe may infer,\n\n1. That the two former of them, namely, confession of sin, and petition\nfor relief, under the various miseries and distresses which we are\nliable to, is only applicable to those who are in a sinful and imperfect\nstate, as believers are in this world. As for glorified saints in\nheaven, they have no sins to be confessed, nor any miseries under which\nthey need help and pity. As for that part of prayer which consists of\nthanksgiving for mercies already received, that, indeed, is agreeable to\na perfect state, and is represented as the constant work of glorified\nsaints: Thus the Psalmist says, _The heavens_, that is, the inhabitants\nthereof, _shall praise thy wonders, O Lord, thy faithfulness also in the\ncongregation of the saints_, Psal. lxxxix. 5.\n\n2. Sinners, who have lost their day of grace, against whom the door of\nhope and mercy is shut, who are enduring the punishment of sin in hell,\nthese are not properly the subjects of prayer; concerning whom it may be\nsaid, not only that they cannot pray, being destitute of those graces\nthat are necessary thereunto; but having no interest in a Mediator, or\nin the promises of the covenant of grace, which are a warrant and\nencouragement for the performance of this duty.\n\n3. In this world, wherein we enjoy the means of grace, none are the\nsubjects of prayer but man. The Psalmist, indeed, speaks of God\u2019s\n_giving to the beast his food, and to the young ravens which cry_, Psal.\ncxlvii. 9. and elsewhere it is said, _He provideth for the raven his\nfood, when his young ones cry unto God_, Job. xxxviii. 41. The meaning\nof which is, not that brute creatures formally address themselves to God\nfor a supply of their wants, having no idea of a divine being; but,\nthat, when they complain for want of food, the providence of God\nsupplies them, though they know not the hand from whence it comes.\n\n4. Though it be the duty of all men in the world to pray; yet none can\ndo this by faith, and, consequently, in an acceptable manner, but\nbelievers, concerning whom the apostle says, _Ye have received the\nspirit of adoption, whereby they cry, Abba, Father_, Rom. viii. 15.\n\nAs for the first part of prayer, _viz._ petition, or supplication. This\nwill be particularly considered under several following answers, and\nespecially those that contain an explication of the Lord\u2019s prayer; which\nis a directory for what we are to ask of God: Therefore we shall, at\npresent, only consider the other two parts of prayer, _viz._ confession\nof sin, and thanksgiving for mercies.\n\n(1.) Concerning confession of sin; and accordingly,\n\n[1.] We shall prove, that it is an indispensable duty incumbent on all\nmen; and that, not only on those who are in a state of unregeneracy, and\nconsequently under the dominion of sin, but on believers themselves, who\nare in a justified state. This will appear, if we consider, that not to\nconfess sin, is, in effect, to justify ourselves in the commission of\nit; and, as it were, to deny that which is so well known to the\nheart-searching God, as well as to our own consciences. It also contains\nin it a charging God with injustice, when he inflicts on us the\npunishment that is due to it; which is contrary to what Ezra says;\n_Thou, our God, hast punished us less than our iniquities deserve_, Ezra\nix. 13.\n\nMoreover, none was ever truly humbled in the sight of God, or obtained\nmercy and forgiveness of sin, but he was first brought to confess it\nwith suitable affection, and brokenness of heart; which are ingredients\nin true repentance: Thus it is said, _He looketh upon men, and if any\nsay, I have sinned, and perverted that which was right, and it profited\nme not; he will deliver his soul from going into the pit, and his life\nshall see the light_, Job xxxiii. 27, 28. It is also said elsewhere, _He\nthat covereth his sins shall not prosper: But whoso confesseth and\nforsaketh them shall have mercy_, Prov. xxviii. 13. This duty is so\nevident, that, one would think, no one, who duly considers what he is,\nor how contrary his actions are to the revealed will of God, should have\nthe front to deny it: However, it is well known, that many seem\ndesignedly to wave all confession of sin in prayer; and, others argue\nagainst it, more especially, as to what concerns the case of believers:\nAccordingly,\n\n_Object._ It is objected, that believers ought not to confess sin; since\nthat is inconsistent with a justified state: It is, in effect, to plead\nguilty, though God has taken away the guilt of sin, by forgiving it for\nthe sake of the atonement which Christ has made: It is a laying open the\nwound that God hath healed and closed up, or bringing to remembrance\nthat which he hath said, _he will remember no more_, Heb. x. 67. and it\nis contrary to the grace of God, who hath said, none shall _lay any\nthing to the charge of_ his _elect_, since _it is God that justifieth_,\nRom. viii. 33. for a believer to lay any thing to his own charge, which\nhe does when he confesses sin.\n\n_Answ._ To this it may be replied;\n\n_1st_, That we must distinguish between a believer\u2019s desert of\npunishment or condemnation, and his being actually punished by God, as a\nsin-revenging judge, according as his iniquities deserve. That a\nbeliever shall not eventually fall under condemnation, is true, because\nhis sins are forgiven; and with respect to such, the apostle says,\n_There is now no condemnation to them which are in Christ Jesus_, ver.\n1. Nevertheless, though he be in a justified state, and, as the\nconsequence hereof, shall be undoubtedly saved; yet, according to the\ntenor of his own actions, he being a sinner, contracts guilt in the\nsight of God; and, a desert of punishment is inseparably connected with\nevery sin, though a person may be in a justified state who commits it.\nIt is one thing to be liable to condemnation, and another thing to\ndeserve to be condemned: The former of these is, indeed, inconsistent\nwith a justified state; but the latter is not: And it is in this sense\nthat we are to understand the Psalmist\u2019s words, _If thou, Lord, shouldst\nmark iniquities, O Lord, who shall stand_, Psal. cxxx. 3. And,\naccordingly, the best believer on earth, though he have a full assurance\nof his being forgiven by God; yet, inasmuch as he is a sinner, he is\nobliged to confess that he deserves to be cast off by him, or, if God\nshould deal with him according to what he finds in him, without looking\nupon him as he is in Christ, his head and surety, he would be undone and\nlost for ever.\n\n_2dly_, Believers are daily sinning, and therefore contracting fresh\nguilt; as it is said, _There is not a just man upon earth that doeth\ngood and sinneth not_, Eccl. vii. 20. and, indeed their sin is sometimes\nso great, that they grieve the Holy Spirit, wound their own consciences,\nand act very disagreeably to their character as believers. This\ntherefore ought to be confessed with shame and self-abhorrence; as the\nprophet says, _That thou mayest remember and be confounded, and never\nopen thy mouth anymore, because of thy shame; when I am pacified towards\nthee for all that thou hast done, saith the Lord God_, Ezek. xvi. 63.\nMoreover, it is certain that believers, when they have had a discovery\nthat their sin was pardoned, have, at the same time, confessed it with\ngreat humility. Thus, immediately after Nathan had reproved David for\nhis sin, and told him, upon his repentance, that _the Lord had put it\naway_, 2 Sam. xii. 13. yet he makes a penitent confession of it before\nGod, and says, _Against thee, thee only have I sinned, and done this\nevil in thy sight_, Psal. li. 4.\n\n[2.] We shall now consider with what frame of spirit sin is to be\nconfessed; and this ought to be done,\n\n_1st_, With a due sense of the infinite evil thereof, as it reflects\ndishonour on the divine perfections; and particularly as it is opposite\nto the holiness and purity of God, and a contempt cast on his law, which\nexpressly forbids it, and a disregarding the threatenings denounced\nthereby against those who violate it, and renders us liable to his\nwrath, as a sin-revenging Judge, pursuant to the intrinsic demerit\nthereof: And therefore it is justly styled _an evil thing and bitter_;\nthe only thing that can be called a moral evil; and it is certainly\nbitter in the consequences thereof.\n\n_2dly_, We are to confess sin with humility, shame, confusion of face,\nand self-abhorrence; and that more especially, by reason of the vile\ningratitude there is in it, as committed by those who are under the\ngreatest engagements to the contrary duties.\n\n_3dly_, Sin is to be confessed with the hope of obtaining forgiveness\nthrough the blood of Christ, as laying hold on the promises of mercy,\nwhich are made to those who confess and forsake it, Prov. xxviii. 13.\nand, with an earnest desire, to be delivered from the prevailing power\nthereof, by strength derived from Christ.\n\n[3.] We shall now consider what sins we are to confess before God; and\nthese are, either the sin of our nature, or those actual transgressions\nthat proceed from it.\n\n_1st_, The sin of our nature. As fallen creatures, we are destitute of\nthe image of God; and, having contracted corrupt habits, by repeated\nacts of rebellion against him, all the powers and faculties of our souls\nare vitiated thereby, and we not only indisposed and disinclined to what\nis good, but naturally bent to backslide from God, and to commit the\ngreatest abominations, if destitute of his preventing, restraining, or\nrenewing grace: Thus the apostle says, _I know that in me, (that is, in\nmy flesh) dwelleth no good thing_, Rom. vii. 18. And this is to be\nconsidered as what has universally defiled and depraved our nature; and\ntherefore we ought to cry out with the leper, _Unclean, unclean_, Lev.\nxiii. 45. or, as the prophet say, _From the sole of the foot even unto\nthe head, there is no soundness in us, but wounds, and bruises, and\nputrifying sores_, Isa. i. 6. We are to consider it as that which\ninsinuates itself into our best duties; and it is like the fly in the\nprecious ointment; and it is of such a nature, that when we have been\nenabled to gain some advantage against it, it will afterwards recover\nstrength. Notwithstanding all our endeavours to the contrary. It is like\nan incurable disease in the body, which, though we endeavour to keep it\nunder for a while, yet it will prevail again, till the frame of nature\nis demolished, and thereby all diseases cured at once: Nevertheless,\nwhen we confess and are humbled for this propensity, that is in our\nnature to sin, we are to pray and hope, that the prevailing power\nthereof may be so far weakened, that, by the principle of grace,\nimplanted in regeneration, and excited by the Spirit, in promoting the\nwork of sanctification, though it dwells in us it may not entirely have\ndominion over us, or we be thereby denominated the servants of sin.\n\n_2dly_, We are to confess the many actual sins that we daily commit,\nwith all their respective aggravations; sins of omission and commission,\nboth of which are contained in the apostle\u2019s confession; _The good that\nI would do, I do not; but the evil which I would not, that I do_, Rom.\nvii. 19. Our sinful neglects of duty are numberless; we are to confess\nour not having redeemed our time, but spent it in those trifles and vain\namusements that profit not; particularly if we have misimproved the very\nflower and best part of our time and strength, and not remembered our\nCreator in the days of our youth. This Job reckons the principal ground\nand reason of the evils that befal him in his advanced age, when he\nsays, _Thou writest bitter things against me; and makest me to possess\nthe iniquities of my youth,_ Job xiii. 26. And we are humbly to confess\nour not having improved, and, thereby, lost many opportunities for\nextraordinary service, either to do, or to get good: Thus the prophet\nsays, _Yea, the stork the heaven knoweth her appointed times, and the\nturtle, and the crane, and the swallow observe the time of their coming,\nbut my people know not the judgment of the Lord_, Jer. viii. 7. We are\nalso to confess our neglecting to comply with the calls and invitations\nof the gospel; upon which account we are said, _to receive the grace of\nGod in vain,_ 2 Cor. vi. 1. _or not to know the time of our visitation,_\nLuke xix. 44. but when God has _called, we have refused; when he has\nstretched out his hand, no man regarded, but have set at nought all his\ncounsel, and would none of his reproof_, Prov. i. 24, 25. We are also to\nconfess our neglect of public and secret duties, or worshipping of God\nin a careless indifferent manner; as the prophet represents the people,\nsaying, _Behold, what a weariness is it, and ye have snuffed at it,\nsaith the Lord of Hosts; and ye have brought that which was torn, and\nthe lame and the sick; should I accept this at your hands?_ Mal. i. 13.\nWe are also to confess our neglect of relative duties, in not\ninstructing those under our care, nor reproving them for sin committed,\nnor sympathizing with the afflicted, nor warning those who are going out\nof God\u2019s way; by which means a multitude of sins might have been\nprevented, whereby many have been ruined through our sinful neglect.\n\nAs for sins of commission, which are also to be confessed; these are\neither such as were committed before or after our conversion to God; the\nformer of which contain a disowning his authority, or right to\nobedience; the latter, an ungrateful disregard to, or forgetfulness of\nthe greatest benefits received from him. We are also to confess those\nsins which are contrary to the moral law, or the very light of nature;\nwhich we are often guilty of: And, that we may be furnished with matter,\nand give scope to our thoughts and affections therein, it may be of use\nfor us to consider the sins forbidden under each of the Ten\nCommandments, which have been before particularly insisted on. We ought\nalso to confess the various aggravations of sin; and, to assist us\ntherein, those things that are contained in a foregoing answer[103], may\nbe of some use to us, especially if we make a particular application\nthereof to our own case, and observe how far we have reason to fall\nunder a sense of guilt, or charge ourselves with crimes of the like\nnature.\n\nMoreover, we are to confess the sins we have committed against the\nengagements or grace of the gospel; the low thoughts we have sometimes\nhad of the person of Christ, his love to us, or the benefits we have\nbeen made partakers of from him, while we have been ready to say, as the\ndaughters of Jerusalem are represented speaking, _What is thy beloved\nmore than another beloved,_ Cant. v. 9. and how much we have hardened\nour hearts against him, refusing to submit to his yoke, or bear his\ncross; how often we have been ashamed of his cause and interest,\nespecially when called to suffer reproach for it. Have we not sometimes\nquestioned the truth of his promises, refused to submit to his\nrighteousness, and depend upon it alone for justification, while we have\nhad too high thoughts of ourselves, glorying and valuing ourselves upon\nthe performance of some moral duties, which we have put in the room of\nChrist?\n\nWe ought to confess how much we have opposed him in all his offices; not\ndepending on him as a prophet to lead us in the way of truth and peace,\nbut have leaned to our own understanding, and therefore have been left\nto pervert, disbelieve, or, at least, entertain some doubts about the\ngreat doctrines of the gospel; or, if our minds have been rightly\ninformed therein, yet we have not made a practical improvement thereof,\nfor our spiritual advantage. Have we not opposed him as a priest, and\nneglected to set a due value on that atonement he has made for sin, not\nimproving his intercession for us, who is entered into the holy place,\nmade without hands, to encourage us to come boldly to the throne of\ngrace? Have we not also refused to submit to him as king of saints, or\nseek protection from him against the assaults of our spiritual enemies?\nThese things are to be confessed by us in prayer; and that with such a\nsense of our own guilt, that we ought to acknowledge ourselves to be,\n(as the apostle says concerning himself,) _the chief of sinners,_ 1 Tim.\ni. 15.\n\nI am sensible that many will be ready to conclude, that much of what has\nbeen said concerning sins to be confessed, is applicable to none but\nthose that are in a state of unregeneracy; and, among them, few can say,\nthat they are the chief of sinners, unless they have been notoriously\nvile and scandalous in the eye of the world; and that the apostle Paul,\nwhen he applies this to himself, has a peculiar reference to what he was\nbefore his conversion.\n\nBut to this it may be replied; that it is impossible we should know so\nmuch of the sins of others, together with their respective aggravations,\nas we may of those that have been committed by ourselves. And if we have\nnot been left to commit those gross and scandalous sins, which we have\nbeheld in them with abhorrence, this is not owing to ourselves, but the\ngrace of God, by which we are what we are; which, if we had been\ndestitute of, we should have been as bad as the worst of men; and if our\nhearts have been renewed and changed thereby, so that we are kept from\ncommitting those sins that are inconsistent with a state of grace; yet\nthere are very heinous aggravations attending those we have reason to\ncharge ourselves with; whereby we have acted contrary to the experience\nwe have had of the efficacious influence of the Holy Spirit, and have\nbeen guilty of very great ingratitude against him, that has laid us\nunder the highest obligations. Thus concerning confession of sin, when\ndrawing nigh to God in the duty of prayer.\n\n(2.) We are now to consider another part of prayer, namely, that we are\ntherein thankfully to acknowledge the mercies of God: Thus the Psalmist\nsays, _Enter into his gates with thanksgiving, and into his courts with\npraise; be thankful unto him, and bless his name,_ Psal. c. 4. And\nelsewhere, _I will offer to thee the sacrifice of thanksgiving; and will\ncall upon the name of the Lord,_ Psal. cxvi. 17. that is, I will join\nprayer and praise together. Nothing is more obvious, than that favours\nreceived ought to be acknowledged; otherwise we are guilty of that\ningratitude which is one of the vilest crimes. Not to acknowledge what\nwe receive from God, is, in effect, to deny our obligation to him; which\nwill provoke him to withhold from us those other mercies which we stand\nin need of.\n\nThis duty ought to be performed at all times, and on all occasions: Thus\nthe apostle says, _In every thing by prayer and supplication with\nthanksgiving, let your request be made known unto God,_ Phil. iv. 6.\nThis is evident, in that there is no condition of life but what has some\nmixture of mercy in it; and that this may be more particularly\nconsidered, we may observe, that the mercies we receive from God, are\neither outward or spiritual, common or special; the former of these he\ngives to all without distinction; as it is said, _The Lord is good to\nall, and his tender mercies are over all his works,_ Psal. cxlv. 9. And\nelsewhere, he is _kind unto the unthankful, and to the evil,_ Luke vi.\n35. _and maketh his sun to rise on the evil and on the good, and sendeth\nrain on the just and on the unjust,_ Matt. v. 45. The latter sort of\nmercies he bestows on the heirs of salvation, in a covenant-way, as the\npurchase of the blood of Christ, and a pledge of farther blessings which\nhe has reserved in store for them: There are mercies which we have in\nhand, or in possession, and others which we have in hope or in\nreversion: Thus the apostle speaks of the _hope_ which is _laid up for_\nthe saints _in heaven,_ Col. i. 3, 5. which he _thanks_ God for in his\nprayer for the church.\n\nAgain, the mercies of God may be considered either as personal or\nrelative; the former we are more immediately the subjects of; the latter\naffect us so far as we stand related to others, for whose welfare we are\ngreatly concerned, and whose happiness makes a very considerable\naddition to our own.\n\n[1.] We are to express our thankfulness to God for personal mercies; and\naccordingly we are to bless him for the advantages of nature, which are\nthe effects of divine goodness: Thus the Psalmist says, _I will praise\nthee; for I am fearfully and wonderfully made,_ Psal. cxxxix. 14. Though\nthe human nature falls very short of what it was at first, when the\nimage of God was perfectly enstamped on all the powers and faculties of\nthe soul; and it is not what it shall be when brought to a state of\nperfection in heaven: Yet there are many natural endowments which we\nhave received from God, as a means for our glorifying him, and answering\nthe end of our being, in the whole conduct of our lives: And,\n\n_1st_, As to what concerns the blessings of providence, which we have\nreceived in every age of life. In our childhood and youth we have great\nreason to be thankful, if we have had the invaluable blessing of a\nreligious education, and have been kept or delivered from the pernicious\ninfluence of bad examples, from whence that age of life oftentimes\nreceives such a tincture as tends to vitiate the soul, and open the way\nfor all manner of sin, which will afterwards insinuate itself into, and\nprevail, like an infectious distemper, over all the powers and faculties\nthereof. What reason have we to bless God if we have been favoured with\nrestraining or preventing grace, whereby we have been kept from youthful\nlusts, which are destructive to multitudes, and lay a foundation for\ntheir future ruin; and especially if it has pleased God to bring us\nunder early convictions of sin; so that we have experienced in that age\nof life, the hopeful beginnings of a work of grace, which is an effect\nof more than common providence! We ought to take notice, with great\nthankfulness, of the methods of divine grace, if we have been early led\ninto the knowledge of the first principles of the oracles of God,\nespecially if they have made such an impression on our hearts, that we\ncan say, with good Obadiah, _I thy servant, fear the Lord from my\nyouth,_ 1 Kings xviii. 12.\n\nAgain, we are to express our thankfulness for the mercies which we have\nreceived in our advanced age, when arrived to a state of manhood; and\naccordingly are to bless him for directing and ordering our settlement\nin the world, in those things more especially that relate to our secular\ncallings and employments therein, and the advantages of suitable society\nin those families in which our lot has been cast, as well as the many\ninstances of divine goodness in our own. We ought also to bless him for\nsucceeding our industry and endeavours used, to promote our comfort and\nhappiness in the world, together with that degree of usefulness which it\nhas pleased God to favour us with, therein. We ought also to bless him\nfor carrying us through many difficulties that lay in our way, some of\nwhich we have been almost ready to think insurmountable; as also for\nbringing us under the means of grace, in which the providence of God is\nmore remarkable, in those who have not been favoured with a religious\neducation in their childhood; and more especially if these means have\nbeen made effectual to answer the highest and most valuable ends.\n\nThere are other mercies which some have reason to bless God for, who are\narrived to old age, which is the last stage of life, wherein the frame\nof nature is declining and hastening apace to a dissolution. These, I\nsay, have reason to be thankful, if they have not, as it were, outlived\nthemselves, wholly lost their memory and judgment, by which means they\nwould have been brought back again, as it were, to the state of\nchildhood, as some have been; or, if old age be not pressed down beyond\nmeasure, with pain and bodily diseases, or a multitude of cares and\ntroubles about outward circumstances in the world, which would tend to\nembitter the small remains of life, which has not much strength of\nnature to bear up under great troubles, nor can those methods be made\nuse of, whereby others, without much difficulty, are able to extricate\nthemselves out of them: But they, of all others, have most reason to\nbless God, who can look back on a long series of usefulness, in\nproportion to the number of years they have lived; so that that promise\nis fulfilled to them, _They shall still bring forth fruit in old age;\nthey shall be fat and flourishing_, Psal. xcii. 14. This is more than a\ncommon mercy, and therefore requires a greater degree of thankfulness,\nwhen it may be said of them, _The hoary head is a crown of glory, being\nfound in the way of righteousness_, Prov. xvi. 31. and grace keeps equal\npace with age; and they have nothing to do but to wait for a release,\nfrom a careful, vain, uneasy life to heaven. Thus concerning the\noccasions we have for thankfulness in every age of life.\n\n_2dly_, We are now to consider the reason that we have to be thankful in\nthe various circumstances or conditions of life; particularly,\n\n_1st_, When we have a great measure of outward prosperity, which is more\nthan many enjoy; which calls for a proportionable degree of\nthankfulness, especially if it be sanctified and sweetened with a sense\nof God\u2019s special love, so that it is a pledge and earnest of better\nthings reserved for us hereafter. When we have the good things of this\nlife for our conveniency, that our passage through the world may be more\neasy and comfortable to us; and yet we have ground to hope that this is\nnot our portion, or that we are not like those whom the Psalmist speaks\nof, and calls _the men of the world, who have their portion in this\nlife_, Psal. xvii. 14. or, like the rich man in the parable, to whom it\nwas said, _Son, remember that thou in thy life-time receivedst thy good\nthings_, Luke xvi. 25. We have reason to bless God when outward\nprosperity is a means of our glorifying him, and being more serviceable\nto promote his interest, and not a snare or occasion of sin, when it is\nnot like the _prosperity of fools_, which has a tendency to _destroy\nthem_, Prov. i. 32. or when what is said concerning that murmuring\ngeneration of men, whom the Psalmist speaks of, that _lusted exceedingly\nin the wilderness, and tempted God in the desert_: so that though _he\ngave them their request, he sent leanness into their soul_, is not\napplicable to us, Psal. cvi. 14, 15. Again, when we enjoy the outward\nblessings of providence, and, at the same time, live above them; so that\nour hearts are not too much set upon them; but we are willing to part\nwith them, when God is about to deprive us of them, or take us from\nthem; and when outward enjoyments are helps, and not hindrances to us in\nour way to heaven. These are inducements to the greatest thankfulness,\nand ought to be acknowledged to the glory of God.\n\n_2dly_, We have reason to be thankful, though it pleases God to follow\nus with many afflictions and adverse providences in the world: These are\nnot, indeed, to be reckoned blessings in themselves; nevertheless, they\nare not inconsistent with a thankful frame of spirit; especially,\n\n_1st_, When we take occasion from hence to be affected with the vanity,\nemptiness, and uncertainty of all outward comforts, which perish in the\nusing.\n\n_2dly_, When afflictive providences have a tendency to humble and make\nus submissive to the divine will, so that we are hereby led to have a\ndeep sense of sin, the procuring cause thereof. Thus Ephraim speaks of\nhis being chastised by God, and, at the same time, _ashamed and\nconfounded_, as _bearing the reproach_ of former sins committed by him,\nJer. xxxi. 18, 19. or, when those sins, which before prevailed, are\nhereby prevented, and we enabled to mortify them: Thus the Psalmist\nsays, _Before I was afflicted, I went astray; but now I have kept thy\nword_, Psal. cxix. 67. And when God is pleased to cause his grace to\nabound as outward troubles abound. 2 Cor. iv. 16. and when the want of\noutward mercies makes us see the worth of them, and puts us upon\nimproving every instance of the divine goodness, as a great inducement\nto thankfulness.\n\n_3dly_, We have reason to be thankful under afflictions, when we have a\ncomfortable hope that they are evidences of our being God\u2019s children,\ninterested in his special love, Heb. xii. 7. so that we have ground to\nconclude, that he is hereby training us up, and making us more meet for\nthe heavenly inheritance, so that we can say with the apostle, _Our\nlight affliction, which is but for a moment, worketh for us a far more\nexceeding and eternal weight of glory_, 2 Cor. iv. 17.\n\n[2.] We are to express our thankfulness for those mercies which we call\nrelative, or for the blessings that others enjoy, in whose welfare we\nare more immediately concerned. As it is the duty of every one to desire\nthe good of all men; so we ought to bless God for the mercies bestowed\non others as well as ourselves. The relation we stand in to others, is\neither more general or extensive, and, in this respect, it may include\nin it all mankind; and accordingly we are to be thankful for the mercies\nwhich our fellow-creatures receive from the hand of God, inasmuch as\nhereby the divine perfections are magnified: And, as for those who\nreceive the blessings that accompany salvation, the ends of Christ\u2019s\ndeath, and the dispensation of the gospel, are hereby attained; and\nwhatever mercies God bestows on others, we bless him for them, as taking\nencouragement to hope that he will bestow the same blessings upon us,\nwhen we stand in need of them.\n\nAs for those who are related to us in the bonds of nature, or as members\nof the family to which we belong, for whose welfare we are more\nimmediately concerned, we may, in some measure, reckon the mercies they\nenjoy, our own, and therefore should be induced to bless God, and be\nthankful for them, as well as for those which we receive in our\npersons.\u2014There is also another relation, which is more large and\nextensive, namely, that which we stand in to all the members of Christ\u2019s\nmystical body, whom the apostle calls _the household of faith_, Gal. vi.\n10. and, as such, supposes them to be entitled to our more special\nregard: Accordingly we are to express our thankfulness to God, in\nprayer, for all the mercies they receive, especially those that are of a\nspiritual nature; inasmuch as herein Christ is glorified, and his\ninterest advanced, which ought to be dearer to us than any thing that\nrelates to our own private or personal interest, as the Psalmist speaks\nof his preferring Jerusalem\u2019s welfare above _his chief joy_, Psal.\ncxxxvii. 6. And that which farther inclines us to do this, is, because\nwe hope that we shall be made partakers of the same blessings, whereby\nothers will have occasion to bless God on our behalf. Thus concerning\nthe inducements we have to thankfulness for blessings received, either\nby ourselves or others.\n\nI shall conclude this head by considering, that thankfulness, which\nought to be a great ingredient in prayer, is always to be accompanied\nwith the exercise of other graces, whereby we are disposed to adore and\nmagnify the divine perfections that are displayed in the distribution of\nthose favours which we bless him for; together with an humble sense of\nour own unworthiness of the least of those mercies which we enjoy, and\nan earnest desire that we may be enabled, not only to do this in words,\nbut to express our thankfulness to him by such a frame of spirit as is\nagreeable thereto.\n\nThere are two things more, contained in the answer we have been\nexplaining, without the due consideration whereof, the duty of prayer\nwould be very imperfectly handled, namely, its being an offering up of\nour desires to God in the name of Christ, and by the help of the Spirit:\nBut since these are particularly insisted on in some following answers,\nI have purposely waved the consideration of them at present.\n\nFootnote 103:\n\n  _See Quest._ CLI.\n\n\n\n\n                    Quest. CLXXIX., CLXXX., CLXXXI.\n\n\n    QUEST. CLXXIX. _Are we to pray unto God only?_\n\n    ANSW. God only being able to search the hearts, hear the requests,\n    pardon the sins, and only to be believed in, and worshipped with\n    religious worship, prayer, which is a special part thereof, is to be\n    made by all to him alone, and to none other.\n\n    QUEST. CLXXX. _What is it to pray the name of Christ?_\n\n    ANSW. To pray in the name of Christ is in obedience to his command,\n    and in confidence on his promises to ask mercy for his sake, not by\n    bare mentioning of his name, but by drawing our encouragement to\n    pray, and our boldness, strength, and hope of acceptance in prayer,\n    from Christ and his mediation.\n\n    QUEST. CLXXXI. _Why are we to pray in the name of Christ?_\n\n    ANSW. The sinfulness of man, and his distance from God by reason\n    thereof, being so great as that we can have no access into his\n    presence without a Mediator; and there being none in heaven or earth\n    appointed to, or fit for that glorious work, but Christ alone; we\n    are to pray in no other name but his only.\n\nIn these answers we have a farther explication of what is briefly laid\ndown in the last; and that, more especially, as to what respects the\nobject of prayer; and the method prescribed in the gospel, relating to\nour drawing nigh to God, through a mediator, which is called praying in\nthe name of Christ; together with the reason hereof.\n\nI. It is observed, that prayer is to be made to God alone, and to none\nother. This appears,\n\n1. Because it is an act of religious worship, which is due to none but\nGod; as our Saviour says, _Thou shalt worship the Lord thy God, and him\nonly shalt thou serve_, Matt. iv. 10.\u2014This can be denied by none who\nare, in any measure, acquainted either with natural or revealed\nreligion; in which we are obliged to extol, adore, and admire those\ndivine perfections which are displayed in the works of nature and grace,\nand to seek that help from him, and those supplies of grace that we\nstand in need of to make us completely blessed, which supposes him to be\ninfinitely perfect and all-sufficient. Now to ascribe this divine glory\nto a creature, either directly, or by consequence, is, in effect, to say\nthat he is equal with God, and thereby to rob him of that glory that is\ndue to him alone, to seek that from the creature, that none but God can\ngive, or to ascribe any of the perfections of the divine nature to it,\nis the highest affront that can be offered to the divine Majesty. Now as\nprayer without adoration and invocation, is destitute of those\ningredients which render it an act of religious worship; so to address\nourselves, in such a way, to any one but God, is an instance of such\nprofaneness and idolatry, as is not to be mentioned without the greatest\ndetestation.\n\n2. Prayer is to be made only to God, inasmuch as he only is able to\nsearch the heart, which is a glory peculiar to himself, in which he is\ndistinguished from all creatures, 1 Kings viii. 39. Acts i. 24. It is\nthe heart that is principally to be regarded in prayer: If this be not\nright with God, there is no glory that we can ascribe to him, that will\nbe reckoned any better than _flattering him with our mouth_, and _lying\nto him with our tongues_, Psal. lxxviii. 36, 37. as the Psalmist says:\nTherefore, the inward frame of our spirit, and the principle, or spring\nfrom whence all religious duties proceed, being only known to God,\nprayer is only to be directed to him.\n\n3. He alone can hear our requests, pardon our sins, and fulfil our\ndesires. Prayer, when addressed to God, is not like that in which we\ndesire those favours from men, which are of a lower nature, whereby some\nparticular wants are supplied, in those respects in which one creature\nmay be of advantage to another; but when we pray to God, we seek those\nblessings which are the effects of infinite power and goodness, such as\nmay make us completely happy, both in this and a better world. Moreover,\nwe are to implore forgiveness of sin from him in prayer; which is a\nblessing none can bestow but God, Mark ii. 7. for as his law is the rule\nby which the goodness or badness of actions are determined; and the\nthreatening which he has annexed to it, is that which renders us liable\nto that punishment sin deserves; so it is he alone that can remit the\ndebt of punishment, which we are liable to, and give us a right and\ntitle to forfeited blessings; which being the principal thing that we\nare to seek for in prayer, this argues that none but God is the object\nthereof.\n\n4. God alone is to be believed in: Accordingly prayer, if it be\nacceptable to him, must be performed by faith. Thus the apostle says,\n_How shall they call on him, in whom they have not believed?_ Rom. x.\n14. There must be a firm persuasion that he can grant us the blessings\nwe ask for; herein faith addresses itself to him as God all-sufficient;\nand is persuaded that he will fulfil all his promises, as a God of\ninfinite faithfulness; and accordingly we are to give up ourselves\nentirely to him as our proprietor and bountiful benefactor, the only\nfountain of blessedness, and object of religious worship: This is to be\ndone by faith in prayer, and consequently it is to be directed to God\nonly.\n\nII. We are now to consider what it is to pray in the name of Christ:\nThis doth not consist barely in a mentioning his name; which many do\nwhen they ask for favours for his sake, without a due regard to the\nmethod God has ordained; in which we are to draw nigh to him by Christ\nour great Mediator, who is to be glorified as the person by whom we are\nto have access to God the Father as the fountain of all the blessings,\nwhich are communicated to us in this method of divine grace. To come to\nGod in Christ\u2019s name, includes in it the whole work of faith, as to what\nit has to plead with, or hope for, from him, through a Mediator, in that\nway which he has prescribed to us in the gospel. And this more\nespecially consists in our making a right use of what Christ has done\nand suffered for us, as the foundation of our hope, that God will be\npleased to grant us what he has purchased thereby; which contains the\nsum of all that we can desire, when drawing nigh to him in prayer. Here\nlet it be considered,\n\n1. That the thoughts of having to do with an absolute God, cannot but\nfill us with the utmost distress and confusion, when we consider\nourselves as guilty sinners, and God, out of Christ, as a sin-revenging\nJudge, a consuming fire, Heb. xii. 29. in which case we may well say, as\nour first parent did, immediately after his fall, _I heard thy voice and\nI was afraid_, Gen. iii. 10.\n\n2. God is obliged, in honour, as a God of infinite holiness, to separate\nand banish sinners from his comfortable presence, they being liable to\nthe curse and condemning sentence of the law; by reason whereof his\nterror makes them afraid, and his dread falls upon them; nevertheless,\n\n3. They have, in the gospel, not only an invitation to come, but a\ndiscovery of that great Mediator, whom God has ordained to conduct his\npeople into his presence, having procured liberty of access to him, or,\nas the apostle expresses it, _boldness to enter into the holiest by his\nblood, by a new and living way, which he has consecrated for us through\nthe vail, that is to say, his flesh_, Heb. x. 19, 20. and he has, for\nthis end, erected a throne of grace, and encouraged us to come to it,\nand given many great and precious promises, whereby we may hope for\nacceptance in his sight; these being all established in Christ, and the\nblessings contained therein procured by his blood, and having liberty,\nin coming, to plead what he has done and suffered, as what was designed\nto be the foundation of our hope of obtaining mercy, we are said to come\nand make our supplications to God in the name of Christ.\n\nIII. We are now to consider the reason why we are to pray in the name of\nChrist; and that we have in one of the answers we are explaining. In\nwhich it is observed; that man, by sin, is set at such a distance from\nGod, that he cannot, by any means, come into his presence. God cannot\nlook upon him with any delight or complacency; inasmuch as his guilt\nrenders him the object of his abhorrence; and he cannot do any thing\nwhich has a tendency to reconcile God to him, and therefore he is\nspeechless, and can ask for no blessing at his hand. And it is farther\nobserved, that there is none in heaven or earth, that is, no mere\ncreature, that is fit for that glorious work; none has a sufficiency of\nmerit to present to God, whereby he may be said to make atonement for\nsin; or, as Job expresses it, there is _no days-man that might lay his\nhand on both_ parties, Job ix. 33. that is, able to deal with God in\npaying a ransom; which he may, in honour accept of; or with man, by\nencouraging him to hope that he shall obtain the blessings which he\nstands in need of; and bringing him into such a frame, that he may draw\nnigh to God in a right manner. This is only owing to our Lord Jesus\nChrist; and he does it as our great Mediator, who alone is fit to manage\nthis important work; therefore we are to pray to God, only in his name,\nwho is, by divine appointment, an advocate with the Father, pleading our\ncause before his throne, and thereby giving us ground of encouragement,\nthat our persons shall be accepted, and our prayers answered upon his\naccount, who is the only Mediator of redemption and intercession, in\nwhom God is well pleased, and gives a believer ground to conclude that\nhe shall not seek his face in vain.\n\n\n\n\n                  Quest. CLXXXII., CLXXXIII., CLXXXIV.\n\n\n    QUEST. CLXXXII. _How doth the Spirit help us to pray?_\n\n    ANSW. We not knowing what to pray for as we ought, the Spirit\n    helpeth our infirmities, by enabling us to understand both for whom,\n    and what, and how prayer is to be made, and by working and\n    quickening in our hearts (although not in all persons, not at all\n    times in the same measure) those apprehensions, affections, and\n    graces, which are requisite for the right performance of that duty.\n\n    QUEST. CLXXXIII. _For whom are we to pray?_\n\n    ANSW. We are to pray for the whole church of Christ, upon earth, for\n    magistrates and ministers, for ourselves, our brethren, yea, our\n    enemies, and for all sorts of men living, or that shall live\n    hereafter, but not for the dead, nor for those that are known to\n    have sinned the sin unto death.\n\n    QUEST. CLXXXIV. _For what things are we to pray?_\n\n    ANSW. We are to pray for all things tending to the glory of God, the\n    welfare of the church, our own, or other\u2019s good, but not for any\n    thing that is unlawful.\n\nAs there is no duty that we can perform in a right manner, without help\nobtained from God\u2014And the same may be said, in particular, concerning\nthat of prayer: Accordingly we are led,\n\nI. To speak of the help that the Spirit of God is pleased to afford\nbelievers, in order to their engaging aright in this duty. Here we may\nobserve,\n\n1. That it is supposed that we know not what to pray for as we ought, or\nhow to bring our souls into a prepared frame for this duty, without the\nSpirit\u2019s assistance.\n\n(1.) We are oftentimes at a loss with respect to the matter of prayer;\nand this may be said to proceed from our being unacquainted with\nourselves, and not duly sensible of our wants, weaknesses, or secret\nfaults: Sometimes we cannot determine whether we are in a state of grace\nor no; or, if we are, whether it is increasing or declining; or, if we\nhave ground to complain by reason of the hidings of God\u2019s face, and our\nwant of communion with him, we are oftentimes hard put to it to find out\nwhat is that secret sin which is the occasion of it; nor are we\nsufficiently apprized of the wiles of Satan, or the danger we are in of\nbeing ensnared or overcome thereby. Moreover, we are oftentimes not able\nto know how to direct our prayers to God aright, as we know not what is\nmost conducive to his glory, or what it is that he requires of us,\neither in obedience to his commanding will, or in submission to his\nprovidential will. Hence it arises, that many good men, in scripture,\nhave asked for some things which have been in themselves unlawful,\nthrough the weakness of their faith, and the prevalency of their\ncorruption: Thus some have desired, that God would call them out of this\nworld by death, being impatient under the many troubles they met with\ntherein; accordingly we read concerning Elijah, that \u2018he requested for\nhimself that he might die, and said, It is enough; now, O Lord, take\naway my life; for I am not better than my fathers,\u2019 1 Kings xix. 4. and\nJob says, \u2018O that I might have my request! and that God would grant me\nthe thing that I long for! Even that it would please God to destroy me;\nthat he would let loose his hand, and cut me off,\u2019 Job vi. 8, 9. And\nJonah says, \u2018O Lord, I beseech thee, take my life from me; for it is\nbetter for me to die than to live,\u2019 Jonah iv. 3. And Moses, though he\nhad the character of the meekest man upon earth, and doubtless excelled\nall others in his day, in those graces which he had received from God,\nas well as in the great honours conferred on him; yet he puts up a most\nunbecoming prayer, both as to the matter and manner thereof; as it is\nobserved, that he said unto the Lord, \u2018Wherefore hast thou afflicted thy\nservant? and wherefore have I not found favour in thy sight, that thou\nlayest the burden of all this people upon me? Have I conceived all this\npeople? have I begotten them, that thou shouldest say unto me, Carry\nthem in thy bosom (as a nursing-father beareth the sucking child) unto\nthe land which thou swarest unto their fathers? Whence should I have\nflesh to give unto all this people? for they weep unto me, saying, Give\nus flesh, that we may eat. I am not able to bear all this people alone,\nbecause it is too heavy for me. And if thou deal thus with me, kill me,\nI pray thee, out of hand, if I have found favour in thy sight; and let\nme not see my wretchedness,\u2019 Numb. xi. 11-15. And, in another instance,\nhe asks for a thing which he knew before hand, that God would not grant\nhim, when he says, \u2018I pray thee, let me go over and see the good land\nthat is beyond Jordan, that goodly mountain, and Lebanon:\u2019 Upon which\nGod says, \u2018Let it suffice thee, speak no more unto me of this matter,\u2019\nDeut. iii. 25, 26.\u2014Many instances of the like nature are mentioned in\nscripture; and, indeed, nothing is more obvious from daily experience,\nthat what the apostle James observes, that persons \u2018ask and receive not,\nbecause they ask amiss,\u2019 James iv. 3. or what the apostle Paul says, \u2018We\nknow not what we should pray for as we ought,\u2019 Rom. viii. 26.\n\n(2.) We are, at other times, straitened in our affections, and so know\nnot how to ask any thing with a suitable frame of spirit: It is certain\nwe cannot excite our affections, or especially put forth those graces\nwhich are to be exercised in prayer, when we please. Our hearts are\nsometimes dead, cold, and inclined to wander from God in this duty; and,\nat other times, we pray with a kind of indifferency, as though it was of\nno great importance whether our prayer were answered or no. How seldom\ndo we express that importunity in this duty which Jacob did, \u2018I will not\nlet thee go, except thou bless me?\u2019 Gen. xxxii. 26. And as for those\ngraces that are to be exercised in prayer, we often want that reverence,\nand those high and awful thoughts of the divine Majesty, which we ought\nto have, who draw nigh to a God of infinite perfection; nor, on the\nother hand, do we express those low and humble thoughts of ourselves, as\nour own meanness, the imperfection of our best performances, and the\ninfinite distance which we stand at from God, ought to suggest; and to\nthis we may add, that we are often destitute of that love to Christ, and\ntrust in him, which are necessary to the right performance of this duty,\nas also of that hope of being heard, which is a very great encouragement\nto it.\n\n2. We are now to enquire wherein the Spirit is said to help our\ninfirmities; and this may be considered as adapted to that two-fold\nnecessity which we are often under, respecting the matter or frame of\nspirit with which this duty is to be performed.\n\n(1.) The Spirit helps our infirmities, with respect to the matter of\nprayer. This is not in the least derogatory to his divine glory, if he\nis pleased to condescend thus to converse with man, and it is not\ncontrary to the nature of things; for the Spirit, being a divine Person,\nsearches the heart, and can impress those ideas on the souls of his\npeople, whereby they may be led into the knowledge of those things that\nthey ought to ask in prayer, with as much facility as any one can convey\nhis ideas to another by words. If it was impossible for God to do this,\nhis providence could not be conversant about intelligent creatures, any\notherwise than in an objective way, in which it would not differ from\nthat which may be attributed to finite spirits. And it would have been\nimpossible for God to have imparted his mind and will by extraordinary\nrevelation, (without which, it could not have been known) if he may not,\nthough it be in an ordinary way, communicate those ideas to the souls of\nhis people, whereby they may be furnished with matter for prayer.\n\nI am not pleading for extraordinary revelation; for that is to expect a\nblessing that God does not now give to his people: But I only argue from\nthe greater to the less; whereby it may appear, that it is not\nimpossible, or absurd, from the nature of the thing, or contrary to the\ndivine perfections, for God to impress the thoughts of men in an\nordinary way; since he formerly did this in an extraordinary, as will be\nallowed by all, who are not disposed to deny and set aside revealed\nreligion. Moreover, there was such a thing in the apostle\u2019s days, as\nbeing led by the Spirit, which was distinguished from his miraculous and\nextraordinary influences, as a Spirit of inspiration; otherwise, it is\ncertain, he would not have assigned this as a character of the children\nof God, which he does, Rom. viii. 14. And when our Saviour promises his\npeople the _Spirit to guide them into all truth_, John xvi. 13. I cannot\nthink that this only respected the apostles, or their being led into the\ntruths that they were to impart to the church by divine inspiration; but\nit seems to be a privilege that belongs to all believers: Therefore, we\nconclude, that it is no absurdity to suppose that he may assist his\npeople, as to what concerns the matter of their prayers, or suggest to\nthem those becoming thoughts which they have in prayer, when drawing\nnigh to God in a right manner.\n\nSome have enquired, whether we may conclude that the Spirit of God\nfurnishes his people with words in prayer, distinct from his impressing\nideas on their minds? This I would be very cautious in determining, lest\nI should hereby not put a just difference between this assistance of the\nSpirit, that believers hope for, and that which the prophets of old\nreceived by inspiration. I dare not say, that the Spirit\u2019s work consists\nin furnishing believers with proper expressions, with which their ideas\nare clothed, when they engage in this duty, but rather with those\nsuitable arguments and apprehensions of divine things, which are more\nimmediately subservient thereunto: Accordingly the apostle, speaking of\nthe Spirit\u2019s assisting believers, when they know not what to pray for as\nthey ought, says, that he does this _with groanings that cannot be\nuttered_: that is, he impresses on their souls those divine breathings\nafter things spiritual and heavenly, which they sometimes,\nnotwithstanding, want words to express; though, at the same time, the\nframe of their spirits may be under a divine influence, which God is\nsaid to know the meaning of, when he graciously hears and answers their\nprayers, how imperfect soever they may be, as to the mode of expression.\n\n(2.) The Spirit helps our infirmities by giving us a suitable frame of\nspirit, and exciting those graces which are to be exercised in this duty\nof prayer. This the Psalmist calls, _preparing their hearts_; which God\ndoes, and then _causes his ear to hear_, Psal. x. 17. which is a very\ndesirable blessing; and, in order to our understanding it aright, let it\nbe considered,\n\n[1.] That we cannot, without the Spirit\u2019s assistance, bring our hearts\ninto a right frame for prayer; and that is the reason why we engage in\nthis duty, in such a manner as gives great uneasiness to us when we\nreflect upon it; so that when we pretend to draw nigh to God, we can\nhardly say that we worship him as God, but become vain in our\nimaginations; and the corruption of our nature discovers itself more at\nthis time than it does on other occasions; and Satan uses his utmost\nendeavours to distract and disturb our thoughts, and take off the edge\nof our affections; whereby we seem not really to desire those things\nwhich, with our lips, we ask at the hand of God. As for an unregenerate\nman, he has not a principle of grace, and therefore cannot pray in\nfaith, or with the exercise of those other graces which he is destitute\nof; and the believer is renewed but in part, and therefore, if the\nSpirit is not pleased to excite the principle of grace which he has\nimplanted, he is very much indisposed for this duty, which cannot be\nperformed aright without his assistance.\n\n[2.] We are, nevertheless, to use our utmost endeavours, in order\nthereunto, hoping for a blessing from God to succeed them. Accordingly,\nwe are to meditate on the divine perfections, and the evil of sin, which\nis contrary thereunto; whereby we are rendered guilty, defiled, and\nunworthy to come into the presence of God; yet we consider ourselves as\ninvited to come to him in the gospel, and encouraged by his promise and\ngrace, to cast ourselves before his footstool, in hope of obtaining\nmercy from him.\n\nWe are also to examine ourselves, that we may know what sins are to be\nconfessed by us, and what are those necessities which will afford matter\nfor petition or supplication in prayer, together with the mercies we\nhave received; which are to be thankfully acknowledged therein. We are\nalso to consider the many encouragements which we have, to draw nigh to\nGod in this duty, taken from his being ready to pardon our iniquities,\nheal our backslidings, help our infirmities, and grant us undeserved\nfavours. We must also impress on our souls a due sense of the\nspirituality of the duty we are to engage in, and that we have to do\nwith the heart-searching God, who will be worshipped with reverence and\nholy fear; and therefore we are to endeavour to excite all the powers\nand faculties of our souls, to engage in this duty in such a way that we\nmay hereby glorify his name, and hope to receive a gracious answer from\nhim.\n\n[3.] When we have used our utmost endeavours to bring ourselves into a\npraying frame, yet we must depend on the Holy Spirit to give success\nthereunto, that we may be enabled to exercise those graces that are more\nespecially his gift and work: And, in order thereunto,\n\n_1st_, We must give glory to him as the author of regeneration, since no\ngrace can be exercised in this duty but what proceeds from a right\nprinciple, or a nature renewed, and internally sanctified, and disposed\nfor the performance hereof; which is his work, as the _Spirit of grace\nand of supplication_, Zech. xii. 10.\n\n_2dly_, As we are to draw nigh to God in this duty, as a reconciled God\nand Father, if we hope to be accepted by him; so we are to consider,\nthat this is the peculiar work of the Spirit, whereby we are _enabled to\ncry, Abba, Father_, Rom. viii. 15. Gal. iv. 6. This will not only\ndispose us to perform this duty in a right manner, so as to enable us to\npray in faith; but it will afford us ground of hope that our prayers\nwill be heard and answered by him.\n\n_3dly_, Inasmuch as we often are straitened in our spirits, which is a\ngreat hindrance to us in this duty, we must consider it as a peculiar\nblessing and gift of the Holy Ghost, to have our hearts enlarged; which\nthe Psalmist intends, when he says, _Bring my soul out of prison, that I\nmay praise thy name_, Psal. cxlii. 7. and it is a peculiar branch of\nthat liberty which he is pleased to bestow on his people, under the\ngospel-dispensation; as the apostle says, _Where the Spirit of the Lord\nis, there is liberty_, 2 Cor. iii. 17. And by this means our affections\nwill be raised, and we enabled to pour out our souls before him.\n\nThis may give us occasion to enquire concerning the difference that\nthere is between raised affections in prayer, which unregenerate persons\nsometimes have, from external motives; and those which the Spirit\nexcites in us as a peculiar blessing, whereby he assists us in the\ndischarge of this duty. There are several things in which they differ;\nas,\n\n_1st_, The former of these oftentimes proceeds from a slavish fear and\ndread of the wrath of God; the latter from a love to, and desire after\nhim, which arises from the view we have of his glory, as our covenant\nGod, in and through a Mediator.\n\n_2dly_, Raised affections in unregenerate persons, are seldom found, but\nwhen they are under some pressing affliction, in which case, as the\nprophet says, _They will seek God early_, Hos. v. 15. but when this is\nremoved, the affections grow stupid, cold, and indifferent, as they were\nbefore his afflicting hand was laid upon them: Whereas, on the other\nhand, a believer will find his heart drawn forth after God and divine\nthings, when he is not sensible of any extraordinary affliction that\ngives vent to his passions; or he finds, that as afflictions tend to\nexcite some graces in the exercise whereof his affections are moved, so\nwhen it pleases God to deliver him from them, his affections are still\nraised while other graces are exercised agreeably thereunto.\n\n_3dly_, Raised affections, in unregenerate men, for the most part, carry\nthem forth in the pursuit of those temporal blessings which they stand\nin need of: Thus when Esau sought the blessing carefully with tears, it\nwas that outward prosperity which was contained therein, that he had\nprincipally in view, as disdaining that his brother Jacob should be\npreferred before him; or, as it is said, _made his Lord, and his\nbrethren given him for servants_, Gen. xxvii. 37. but he had no regard\nto the spiritual or saving blessings contained therein: Whereas, a\nbeliever is most concerned for, and affected with those blessings that\nimmediately accompany salvation, or contain in them the special love of\nGod, or communion with him, which he prefers to all other things: Thus\nthe Psalmist says, _There be many that say, Who will shew us any good?\nLord, lift thou up the light of thy countenance upon us_, Psal. iv. 6.\nAnd to this we may add,\n\n_4thly_, Whatever raised affections unregenerate persons may have, they\nwant a broken heart, an humble sense of sin, and an earnest desire that\nit may be subdued and mortified; they are destitute of self-denial, and\nother graces of the like nature, which, in some degree, are found in a\nbeliever, when assisted by the Spirit, in performing the duty of prayer\nin a right manner.\n\nFrom what has been said concerning the Spirit\u2019s assistance in prayer, we\nmay infer,\n\n_1st_, That there is a great difference between the gift and the grace\nof prayer: The former may be attained by the improvement of our natural\nabilities, and is oftentimes of use to others who join with us therein;\nwhereas the latter is a peculiar blessing from the Spirit of God, and an\nevidence of the truth of grace.\n\n_2dly_, They who deny that the Spirit has any hand in the work of grace,\nand consequently disown his assistance in prayer, cannot be said to give\nhim that glory that is due to him, and therefore must be supposed to be\ndestitute of his assistance, and very deficient as to this duty.\n\n_3dly_, Let us not presume on the Spirit\u2019s assistance in prayer, while\nwe continue in a course of grieving him, and quenching his holy motions.\n\n_4thly_, Let us desire raised affections, as a great blessing from God,\nand yet not be discouraged from engaging in prayer, though we want them;\nsince this grace, as well as all others, is dispensed in a way of\nsovereignty: And if he is pleased, for wise ends, to withhold his\nassistance; yet we must not say, why should I wait on the Lord any\nlonger?\n\n_5thly_, If we would pray in the Spirit, or experience his help, to\nperform this duty in a right manner, let us endeavour to walk in the\nSpirit, and to maintain a spiritual, holy, self-denying frame, at all\ntimes, if we would not be destitute of it, when we engage in this duty.\nThis leads us to consider,\n\nII. The persons for whom we are to pray; and on the other hand, who are\nnot to be prayed for.\n\n1. As to the former of those: It is observed,\n\n(1.) That we are to pray for the whole church of Christ upon earth; by\nwhich we are to understand, all those that profess the faith of the\ngospel, especially such whose practice is agreeable to their profession;\nand in particular, all those religious societies who consent to walk in\nthose ordinances whereby they testify their subjection to Christ, as\nking of saints. The particular members of which these societies consist,\nare, for the most part, unknown to us; so that we cannot pray for them\nby name, or as being acquainted with the condition and circumstances in\nwhich they are; yet they are not to be wholly disregarded, or excluded\nfrom the benefit of our prayers: Thus the apostle speaks of the _great\nconflict he had_, not only _for them at Laodicea; but, for as many as\nhad not seen his face in the flesh_, Col. ii. 1. This is a peculiar\nbranch of the communion of saints, and it is accompanied with those\nearnest desires which we have, that God may be glorified in them, and by\nthem, as well as ourselves; particularly we are to pray,\n\n[1.] That they may be united together in love to God and to one another,\nJohn xvii. 21. That this may be attended with all those other graces and\ncomforts which are an evidence of their interest in Christ.\n\n[2.] That they may have the special presence of God with them in all his\nordinances, which will be a visible testimony of his regard to them, and\nan honour put on his own institutions, as well as an accomplishment of\nwhat he promised to his apostles just before he ascended into heaven,\nthat he would _be with them always even unto the end of the world_, Mat.\nxxviii. 20.\n\n[3.] That they may be supported under the burdens, difficulties and\npersecutions which they meet with, either from the powers of darkness or\nwicked men, for Christ\u2019s sake, that so the promise may be made good to\nthem, that _the gates of hell shall not prevail against them_, chap.\nxvi. 18.\n\n[4.] That there may be added to particular churches out of the world,\nmany such as shall be saved, Acts ii. 47. which shall be an argument of\nthe success of the gospel: And when we pray, that God would magnify his\ngrace in bringing sinners home to himself, we are to pray for the\naccomplishment of those promises that respect the conversion of the\nJews: Thus the apostle says, _Brethren, my heart\u2019s desire and prayer to\nGod for Israel is, that they might be saved_, Rom. x. 1. and, that there\nmay be a greater spread of the gospel throughout the most remote and\ndark parts of the earth, among whom Christ is, at present, unknown: This\nthe apostle calls _The fulness of the Gentiles coming in_, chap. xi. 25.\nand it is agreeable to what is foretold by the prophet Isaiah, in chap.\nlx. which seems not as yet to have had its full accomplishment.\n\n[5.] We are to pray that the life of faith and holiness may be daily\npromoted in all the faithful members of the church of Christ, that they\nmay be enabled more and more to adorn the doctrine of God, our Saviour,\nand be abundantly satisfied, and delighted with the fruits and effects\nof his redeeming love.\n\n[6.] That God would accept of those sacrifices of prayer and praise that\nare daily offered to him by faith, in the blood of Christ, in every\nworshipping assembly, which will redound to the advantage of all the\nservants of Christ, whom they think themselves obliged to make mention\nof in their prayers, as well as to the glory of God, which is owned and\nadvanced thereby.\n\n[7.] That the children of believers, who are devoted to God, may be\nunder his special care and protection, that they may follow the\nfootsteps of the flock, and fill up the places of those who are called\noff the stage of this world; that so there may be a constant supply of\nthose who shall bear a testimony to Christ and his gospel in the rising\ngeneration.\n\n[8.] That the members of every particular church of Christ may acquit\nthemselves so as that they may honour him in the eyes of the world, and\nbe supported and carried safely through this waste howling wilderness,\ntill they arrive at that better country for which they are bound; and\nthat they may not be foiled or overcome while they are in their militant\nstate, but may be joined with the church triumphant in heaven.\n\n(2.) We are to pray for magistrates. This is not only included in the\ngeneral exhortation given us to _pray for all men_; but they are\nparticularly mentioned by the apostle, and it is intimated that it is\n_good and acceptable in the sight of God our Saviour,_ 1 Tim. ii. 1-3.\nThis also may be argued from hence, that magistracy is God\u2019s ordinance,\nRom. xiii. 1, 2. and there is no ordinance which is enstamped with the\ndivine authority, though it may principally respect civil affairs; but\nwe are to pray that God would succeed and prosper it, that it may answer\nthe valuable ends for which it was appointed.\n\nNow there are several things that we are to pray for in the behalf of\nmagistrates, _viz._ that they may approve themselves rulers after God\u2019s\nown heart, to _fulfil all his will,_ Acts xii. 26. as was said of David;\nthat their counsels and conduct may be ordered for his glory, and the\ngood of his church; that they may not be a _terror_ to good _works;_\nnamely, to persons that perform them, but _to the evil_; and so _may not\nbear the sword in vain,_ Rom. xiii. 3, 4. Accordingly we are to pray,\nthat they may be a public blessing to all their subjects, and herein\nthat promise may be fulfilled; _Kings shall be thy nursing-fathers, and\ntheir queens thy nursing-mothers,_ Isa. xlix. 23. and, as an instance\nhereof, that under them _we may lead a quiet and peaceable life,\ngodliness and honesty,_ 1 Tim. ii. 2. And, as to what concerns their\nsubjects, that their authority may not be abused and trampled on by\nthem, on the one hand, while they take occasion to offend with impunity;\nnor be dreaded as grievous to others who feel the weight thereof, in\ninstances of injustice and oppression.\n\n(3.) We are to pray for ministers. This is a necessary duty, inasmuch as\ntheir work is exceeding great and difficult; so that the apostle might\nwell say, _Who is sufficient for these things,_ 2 Cor. ii. 16. And,\nindeed, besides the difficulties that attend the work itself, there are\nothers that they meet with, arising from the unstable temper of\nprofessed friends, who sometimes, as the apostle says, _become their\nenemies for telling them the truth,_ Gal. iv. 16. or from the restless\nmalice and violent opposition of open enemies; which evidently takes its\nrise from that inveterate hatred that they bear to Christ and his\ngospel. Moreover, as they have difficulties in the discharge of the work\nthey are called to, so they must give an account to God for their\nfaithfulness therein; and it is of the highest importance that they do\nthis _with joy, and not with grief,_ Heb. xiii. 17, 18. as the apostle\nspeaks; and immediately he intreats the church\u2019s prayers, as that which\nwas necessary in order hereunto. Now there are several things which\nought to be the subject-matter of our prayers, with respect to\nministers.\n\n[1.] That God would send forth a supply or succession of them, to answer\nthe church\u2019s necessities; inasmuch as _the harvest is plenteous_, as our\nSaviour observes, _but the labourers are few,_ Matt. xi. 37, 38.\n\n[2.] That they may answer the character which the apostle gives of a\nfaithful minister; and accordingly _study to shew themselves approved\nunto God, workmen that need not to be ashamed, rightly dividing the word\nof truth,_ 2 Tim. ii. 15.\n\n[3.] That they may be directed and enabled to impart those truths that\nare substantial, edifying, and suitable to the circumstances and\ncondition of their hearers.\n\n[4.] That they may be spirited with zeal, and love to souls, in the\nwhole course of their ministry; that the glory of God, and the\nadvancement of his truth may lie nearest their hearts, and a tender\nconcern and compassion for the souls of men, may incline them to use\ntheir utmost endeavours, as the apostle speaks, _to save them with fear,\npulling them out of the fire,_ Jude, ver. 23.\n\n[5.] That their endeavours may be attended with success, which, in some\nmeasure, may give them a comfortable hope that they are called,\naccepted, and approved of by God, which, from the nature of the thing\nwill tend to their own advantage, who make this the subject of our\nearnest prayers on their behalf; and, indeed, the neglect of performing\nthis duty, may, in some measure, be assigned as one reason why the word\nis often preached with very little success; so that this ought to be\nperformed, not barely as an act of favour, but as a duty that redounds\nto our own advantage.\n\n(4.) We are to pray, not only for ourselves and our brethren, but for\nour enemies. That we are to pray for ourselves, none ever denied, how\nmuch so ever many live in the neglect of this duty; and as for our\nobligation to pray for our brethren, that is founded in the law of\nnature; which obliges us to love them as ourselves, and, consequently,\nto desire their welfare, together with our own.\n\nHowever, it may be enquired, what we are to understand by our brethren,\nfor whom we are to express this great concern in our supplications to\nGod? For the understanding of which, let it be considered, that, besides\nthose who are called _brethren_, in the most known acceptation of the\nword, as Jacob\u2019s sons tell Joseph, _We be twelve brethren, sons of one\nfather,_ Gen. xlii. 32. it is sometimes taken, in scripture, for any\nnear kinsman: Thus Abraham and Lot are called _brethren_, chap. xiii. 8.\nthough they were not sons of the same father, for Lot was Abraham\u2019s\nbrother\u2019s son, chap. xi. 31. this is a very common acceptation of the\nword in scripture. Again, it is sometimes taken in a more large sense,\nfor those who are members of the same church: Thus the apostle calls\nthose that belonged to the church at Colosse, _the saints and faithful\nbrethren in Christ,_ Col. i. 2. and sometimes they who are of the same\nnation, are called brethren: Thus it is said, _When Moses was full forty\nyears old, it came into his heart to visit his brethren the children, of\nIsrael,_ Acts vii. 23. And it is sometimes taken for those who make\nprofession of the same religion with ourselves; and also for those who\nare kind and friendly to us: Thus it is said, _A friend loveth at all\ntimes, and a brother is born for adversity,_ Prov. xvii. 17. and,\nindeed, the word is sometimes taken in the largest sense that can be, as\ncomprizing in it all mankind, who have the same nature with ourselves, 1\nJohn iv. 21. These are objects of love, and therefore our prayers are,\nespecially in proportion to the nearness of the relation they stand in\nto us, to be directed to God on their behalf. Some, indeed, are allied\nto us by stronger bonds than others; but none, who are entitled to our\nlove, pity, and compassion, are to be wholly excluded from our prayers.\n\nThis will farther appear, if we consider that we are also to pray for\nour enemies, as the law of nature obliges us to do good for evil; and\nconsequently, as our Saviour says, we are to _pray for them which\ndespitefully use us, and persecute us,_ Matt. v. 44. We are not, indeed,\nto pray for them, that they may obtain their wicked and unjust designs\nagainst us; or that they may have power and opportunity to hurt us; for\nthat is contrary to the principle of self-preservation, which is\nimpressed on our nature; but we are to pray for them.\n\n[1.] That however they carry it to us they may be made Christ\u2019s friends,\ntheir hearts changed, and they enabled to serve his interest; that they,\ntogether with ourselves, may be partakers of everlasting salvation;\ntherefore it is a vile thing, and altogether inconsistent with the\nspirit of a christian, to desire the ruin, much more the damnation of\nany one, as many wickedly and profanely do.\n\n[2.] We are to pray that their corruptions may be subdued, their tempers\nsoftened, and their hearts changed; so that they may be sensible of, and\nlay aside their unjust resentments against us. And,\n\n[3.] If they are under any distress or misery, we are not to insult or\ntake pleasure in beholding it, but to pity them, and to pray for their\ndeliverance, as much as though they were not enemies to us.\n\n(5.) We are to pray not only for all sorts of men now living; according\nto what is contained in the last head, but for those that shall live\nhereafter. This includes in it an earnest desire that the interest of\nChrist may be propagated from generation to generation; and his kingdom\nand glory advanced in the world until his second coming: Thus the\nPsalmist says, _He will regard the prayer of the destitute, and not\ndespise their prayer: This shall be written for the generation to come;\nand the people which shall be created, shall praise the Lord_, Psal.\ncii. 17, 18. and our Saviour says, _Neither pray I for these alone, but\nfor them also which shall believe on me through their word_, John xvii,\n20.\n\n2. We are now to consider those who are excluded from our prayers; and\nthese are either such as are dead, or those who have sinned the sin unto\ndeath.\n\n(1.) We are not to pray for the dead. This is asserted in opposition to\nwhat was maintained and practised by some in the early ages of the\nchurch, and paved the way for those abuses and corruptions which are\npractised by the church of Rome, at this day, who first prayed for the\ndead, and afterwards proceeded farther in praying for them. The first\nstep that was taken leading hereunto, seems to have been their being\nguilty of great excesses in the large encomiums they made in their\npublic anniversary orations, in commemoration of the martyrs and\nconfessors, who had suffered in the cause of christianity. This was done\nat first, with a good design, viz. to excite those who survived, to\nimitate them in their virtues, and to express their love to the cause\nfor which they suffered; but afterwards they went beyond the bounds of\ndecency in magnifying and extolling them; and then they proceeded yet\nfarther, in praying for them; This is often excused, by some modern\nwriters, from the respect they bear to them, who first practised it;\nthough it can hardly be vindicated from the charge of will-worship,\nsince no countenance is given to it in scripture.\n\nThat which is generally alleged in their behalf, is, that they supposed\nthe souls of believers did not immediately enter into heaven, but were\nsequestered, or disposed of in some place inferior to it, which they\nsometimes call _paradise_, or _Abraham\u2019s bosom_, where they are to\ncontinue till their souls are re-united to their bodies. Whether this\nplace be above or below the earth, all are not agreed; but their mistake\narises from their misunderstanding those scriptures which describe\nheaven under these metaphorical characters of _paradise_, or _Abraham\u2019s\nbosom_[104]. Here they suppose that they are, indeed, delivered from the\nafflictions and miseries of this present life; but yet not possessed of\nperfect blessedness in God\u2019s immediate presence. Therefore they\nconclude, that there was some room for prayer, that the degree of\nhappiness which they were possessed of, might be continued, or rather,\nthat it might in the end, be perfected, when they are raised from the\ndead, and admitted to partake of the heavenly blessedness.\n\nOthers thought, that at death, the sentence was not peremptorily past\neither on the righteous or the wicked, so that there was room left for\nthem to pray for the increase of the happiness of the one, or of the\nmitigation of the torment of the other; and therefore, in different\nrespects, they prayed for all, both good and bad, especially for those\nwho were within the pale or inclosure of the church; and above all, for\nsuch as were useful to, and highly esteemed by it.\n\nThe principal thing that is said in vindication of this practice (for\nwhat has been but now mentioned, as the ground and reason thereof, will\nby no means justify it) is, that though the souls of believers are in\nheaven; yet their happiness will not be, in all respects, complete, till\nthe day of judgment: Therefore, in their prayers, they chiefly had\nregard to the consummation of their blessedness at Christ\u2019s second\ncoming, together with the continuance thereof, till then; without\nsupposing that they received any other advantage thereby. And, inasmuch\nas this is not a matter of uncertainty, they farther observe, that many\nthings are to be prayed for, which shall certainly come to pass, whether\nwe pray for them or no; _e. g._ the gathering of the whole number of the\nelect, and the coming of Christ\u2019s kingdom of glory: Therefore they\nsuppose, that the advantage principally redounds to those who put up\nprayers to God for them, as hereby they express their faith in the\ndoctrine of the resurrection, and the future blessedness of the saints,\nand the communion that there is between the church militant and\ntriumphant.\n\nThis is the fairest colour that can be put upon that ancient practice of\nthe church, and the many instances that we meet with, in the writings of\nthe Fathers, concerning their prayers for the dead[105].\n\nThus concerning the practice of the church, before we read of the\nfictitious place which the Papists call _purgatory_; where they fancy,\nthat separate souls endure some degrees of torment, and are relieved by\nthe prayers of their surviving friends; which was not known to the\nchurch before the seventh century; and is without any foundation from\nscripture, as has been before observed under a foregoing answer[106].\nNow since this was formerly defended, and is now practised by the\nPapists, the contrary doctrine is asserted in this answer, _viz._ that\nwe are not to pray for the dead; and that this may farther appear, let\nit be considered,\n\nThat the state of every man is unalterably fixed, at death; so that\nnothing remains which can be called an addition to the happiness of the\none, or the misery of the other, but what is the result of the re-union\nof the soul and body at the resurrection; and therefore to pray that the\nsaints may have greater degrees of glory conferred upon them, or sinners\na release from that state of misery in which they are, is altogether\nungrounded; and therefore such prayers must be concluded to be unlawful.\n\nThat the state of man is fixed at death is sufficiently evident from\nscripture: Thus our Saviour, in the parable of the _rich man_ and\n_Lazarus_, speaks of the one as immediately _carried by the angels into\nAbraham\u2019s bosom_, Luke xvi. 22, _&c._ (by which, notwithstanding what\nsome ancient writers have asserted to the contrary, we are to understand\nheaven;) and the other as being in a place of _torments_, without any\nhope or probability of the least mitigation thereof; whereby hell, not\npurgatory is intended: And the apostle says, _It is appointed unto men\nonce to die, and after this the judgment_, Heb. ix. 27, by which he\nintends, that all men must leave the world; and when they are parted\nfrom it, their state is determined by Christ; though this is not done in\nso public and visible a manner, as it will be in the general judgment:\nIf therefore the state of men be unalterably fixed at death; it may be\njustly inferred from thence, that there is no room for any one to put up\nprayers to God on their behalf: Prayer must have some proof on which it\nrelies, otherwise it cannot be addressed to God by faith; or, as the\napostle expresses it, _nothing wavering_, James i. 6. Now, if we have no\nground to conclude that our prayers shall be heard and answered; or have\nany doubt in our spirits whether the thing prayed for be agreeable to\nthe will of God; such a prayer cannot be put up in faith, and therefore\nis not lawful.\n\n_Obj._ 1. The Papists, in defence of the contrary doctrine, are very\nmuch at a loss for scriptures to support it: However, there is one,\ntaken from a passage in the apocryphal writings, in which Judas\nMaccabeus, and his company, are represented as praying and offering a\nsin-offering, and thereby making reconciliation for the dead, _i. e._\nsome that had been slain in battle, 2 Maccab. xii. 43,-45.\n\n_Answ._ The reply that some make to this, is, that the prayers for the\ndead here spoken of, are of a different nature from those which the\nPapists make use of in the behalf of those whom they pretend to be in\npurgatory, or, that they prayed for nothing but what some of the\nFathers, as before-mentioned did, _viz._ that they might be raised from\nthe dead, whereby they expressed their faith in the doctrine of the\nresurrection: But, I think there is a better reply may be given to it,\nnamely, that the argument is not taken from any inspired writing; and\ntherefore no more credit is to be given to it than any other human\ncomposure, in which some things are true, and others false: And as for\nthis book in particular, the author himself plainly intimates that he\ndid not receive it by divine inspiration; for he says, _If I have done\nwell, and as it is fitting the story, it is that which I desired; but if\nslenderly and meanly, it is that which I could attain unto_, chap. xv.\n38. which is very honestly said; but not like an inspired writer, and\ntherefore nothing that is said therein is a sufficient proof of any\nimportant article of faith or practice, such as that is, which we are\nnow defending.\n\n_Obj._ 2. It is farther objected, that the apostle Paul puts up a short\nand affectionate prayer for Onesiphorus, in 2 Tim. i. 18. _The Lord\ngrant unto him, that he may find mercy of the Lord in that day_;\nwhereas, it is concluded by some, that, at the time the apostle wrote\nthis epistle, Onesiphorus was dead, since there are two petitions put\nup, one in this verse for him, and another in ver. 16. for _his house_;\nand in chap. iv. 19. when he salutes some of his friends, according to\nhis custom, he makes mention of the _household of Onesiphorus_, not of\nhim. This turn Grotius himself gives of this scripture[107]. And the\nPapists greedily embrace it, as it gives countenance to their practice\nof praying for the dead.\n\n_Answ._ It is but a weak foundation that this argument is built on; for\nthough Paul salutes his household, and not himself, in the close of this\nepistle, it does not follow from hence, that he was dead; for he might\nbe absent from his family at this time, as he often was, when engaged in\npublic service, as being sent by the church, as their messenger, to\nenquire concerning the progress and success of the gospel in other\nparts; or to carry relief to those who were suffering in Christ\u2019s cause:\nIt may be, the apostle might be informed that he was then in his way to\nRome, where he was himself a prisoner when he wrote this epistle; and if\nso, it would not have been proper to send salutations to him, whom he\nexpected shortly to see, while, at the same time, he testified the great\nlove he bore to him and all his family, as being a man of uncommon zeal\nfor the interest of Christ and religion.\n\n(2.) They are not to be prayed for who have sinned the sin unto death.\nThis sin we read of, as what excludes persons from forgiveness, in\nscripture, Matt. xii. 32. in which such things are said concerning it,\nas should make us fear and tremble, not only lest we should be left to\ncommit it, but give way to those sins which border upon it; and there is\nenough expressed therein to encourage us to hope that we have not\ncommitted it; which is the principal thing to be insisted on, when we\ntreat on this subject in our public discourses, or any are tempted to\nfear, lest they are guilty of it. Here let it be observed, that though\nit be called _the sin unto death_, we are not to suppose that it is one\nparticular act of sin, but rather a course or complication of sins,\nwherein there are many ingredients of the most heinous nature. And,\n\n[1.] That it cannot be committed by any but those who have been favoured\nwith gospel light; for it always contains in it a rejection of the\ngospel, which supposes the revelation or preaching thereof.\n\n[2.] It is not merely a rejecting the gospel, though attended with\nsufficient objective evidence, in those who have not had an inward\nconviction of the truth thereof, or whose opposition to it proceeds\nprincipally from ignorance, as the apostle says concerning himself, that\n_though he was a blasphemer, a persecutor, and injurious; yet he\nobtained mercy, because he did it ignorantly, in unbelief_, 1 Tim. i.\n13.\n\n[3.] It is a rejecting the gospel which we once professed to embrace,\nand therefore carries in it the nature of apostacy: Thus the Scribes and\nPharisees, when they attended on John\u2019s ministry, professed their\nwillingness to adhere to Christ, and afterwards, when he first appeared\npublicly in the world, they were convinced in their consciences, by the\nmiracles which he wrought, that he was the Messiah; though, after this\nthey were offended in him, and ashamed to own him, because of the\nhumbled state and condition in which he appeared in the world; for which\nreason, they, in particular, were charged with this sin in the scripture\nbefore-mentioned.\n\n[4.] It also contains in it a rejecting of Christ and the known truth,\nout of envy, and this attended with reviling, persecuting, and using\ntheir utmost endeavours to extirpate and banish it out of the world, and\nbeget in the minds of men the greatest detestation of it: Thus the Jews\nare said to _deliver Christ out of envy_, Matt. xxvii, 18. and with the\nsame spirit they persecuted the gospel.\n\n[5.] Such as are guilty of this sin, have no conviction in their\nconsciences of any crime committed herein; but stop their ears against\nall reproof, and set themselves, with the greatest hatred and malice,\nagainst those, who, with faithfulness, admonish them to the contrary.\n\n[6.] They go out of the way of God\u2019s ordinances, and wilfully exclude\nthemselves from the means of grace, which they treat with the utmost\ncontempt, and use all those endeavours that are in their power, that\nothers may be deprived of them.\n\n[7.] This condition they not only live but die in; so that their\napostacy is not only total, but final.\n\nHowever, I cannot but observe, that some are of opinion that this sin\ncannot be now committed, because we have not the dispensation of\nmiracles, whereby the Christian religion was incontestibly proved, in\nour Saviour\u2019s and the apostles\u2019 time: And the main thing in which it\nconsisted in the scripture before-mentioned, in Matt. xii. was, in that\nthe Pharisees were charged with saying, that Christ _cast out devils by\nBeelzebub, the prince of the devils_; whereby they intimate that those\nmiracles, which they had before been convinced of the truth of, as being\nwrought by the finger of God, were wrought by the devil: which supposes\nthat they were eye-witnesses to such-like miracles wrought, which we\ncannot be: Therefore it is concluded by some, that this sin cannot now\nbe committed; inasmuch as the dispensation of miracles is ceased. But\nthis method of reasoning will not appear so strong and conclusive, if we\nconsider, that though, it is true, the gospel is not now confirmed to us\nby miracles; yet we have no less ground to believe that the christian\nreligion was confirmed by this means, than if we had been present at the\nworking of these miracles. Nevertheless, though it should be alleged,\nthat this ingredient cannot, in every circumstance, be contained in the\nsin against the Holy Ghost, in our day; yet there are other things\nincluded in the description of it, before-mentioned, in which it\nprincipally consists, that bear a very great resemblance to that sin\nwhich we have been considering: As for instance, if persons have\nformerly believed Christ to be the Messiah, and been persuaded that this\nwas incontestibly proved by the miracles which he wrought, and\naccordingly, were inclined to adhere to him, and embrace the gospel,\nwherein his person and glory are set forth; and yet have afterwards\napostatized from this profession; and if this had been attended with\nenvy and malice against Christ; and if they have treated the evidence\nwhich they once acknowledged, the Christian religion, to have been\nundeniably supported by, with contempt and blasphemy; and have totally\nrejected that faith which they once professed, arising from carnal\npolicy, and the love of this world; and when this is attended with\njudicial hardness of heart, blindness of mind, and strong delusions,\ntogether with a rooted hatred of all religion, and a malicious\npersecution of those that embrace it; This is what we cannot but\nconclude to bear a very great resemblance to that which, in scripture,\nis called the unpardonable sin; and it is a most deplorable case, which\nshould be so far improved by us, as that we should use the utmost\ncaution, that we may not give way to those sins which bear the least\nresemblance to it: Nevertheless, doubting christians are to take heed\nthat they do not apply this account that has been given of it to\nthemselves, so as to lead them to despair; which is not the design of\nany description thereof, which we have in scripture. Now that these may\nbe fortified against such-like objections, let it be considered,\n\n_1st_, That it is one thing peremptorily to determine that it is\nimpossible for any one to commit this sin in our day, since the\ndispensation of miracles is ceased, (which is, in effect, to suppose\nthat we can have no evidence for the truth of the Christian religion,\nbut what is founded on occular demonstration; such as they who saw\nChrist\u2019s miracles;) and another thing to determine concerning particular\npersons, that they are guilty of this sin. It is certain that this\nmatter might be determined with special application to particular\npersons in our Saviour\u2019s and the apostles\u2019 time, when there was among\nother extraordinary gifts, that of discerning of spirits; and\nconsequently it might be known, whether they who apostatized from the\nfaith of the gospel, had before this, received a full conviction of the\ntruth thereof; and it might then be known, by extraordinary revelation,\nthat God would never give them repentance, and therefore their apostacy\nwould be final; and, it is more than probable, that this was supposed by\nthe apostle, when he speaks of some that had committed this sin, who are\nnot to be prayed for: But these things cannot be known by us; therefore\nI would not advise any one to forbear to pray for the worst of sinners,\nwho seem most to resemble those that are charged with this sin, this\nmatter not being certainly known by us.\n\n_2dly_, That which is principally to be considered for the encouragement\nof those who are afraid that they have committed this sin, is, that\npersons certainly know that they have not committed it, though they are\nin an unregenerate state; as,\n\n_1st_, When _they have not had opportunity_, or those means that are\nnecessary to attain the knowledge of the truth, and so remain ignorant\nthereof; or if they have had sufficient means to know it, they have not\ncommitted this sin, _if they desire and resolve to wait on God in his\nordinances_, in order to their receiving good thereby.\n\n_2dly_, They _who are under conviction of sin_, disapprove of, and _have\nsome degree of sorrow and shame for it_, may certainly conclude that\nthey have not committed the sin against the Holy Ghost.\n\n_3dly_, If persons have reason to think that their hearts are hardened\nthrough the deceitfulness of sin, and that they are greatly backslidden\nfrom God; yet they ought not to conclude that they have committed this\nsin, _if they are afraid lest they should be given up to a perpetual\nbacksliding_, or dread nothing more than a total and a final apostacy;\nupon which account they are induced to pray against it, and to _desire a\nbroken heart, and that faith, which, at present, they do not\nexperience_. In this case, though their state be dangerous, yet they\nought not to determine against themselves, that they have committed the\nsin unto death.\n\nThe use which we ought to make of this awful doctrine, and the hope that\nthere is that we have not committed this sin is,\n\n1. That we should _take heed that we do not give way to wilful\nimpenitency, and a contempt of the means of grace_, lest we should\nprovoke God to give us up to judicial hardness of heart, so as to make\nsad advances towards the commission thereof: Let us take heed that we do\nnot sin against the light and conviction of our own consciences, _and\nwilfully neglect and oppose the means of grace_, which, whether it be\nthe sin unto death or no, is certainly a crime of the most heinous and\ndangerous tendency.\n\n2. Let doubting christians _take heed that they do not give way to\nSatan\u2019s suggestions_, tempting them to conclude that they have committed\nthis sin; which they are sometimes afraid that they have, though they\nmight determine that they have not, did they duly weigh what has been\nbut now observed concerning this matter.\n\n3. _Let us bless God, that yet there is a door of hope, and resolve by\nhis grace_, that we will always wait on him in the ordinances which he\nhas appointed, till he shall be pleased to give us ground to conclude\nbetter things concerning ourselves, even things that accompany\nsalvation. This leads us to consider,\n\nIII. What we are to pray for; particularly,\n\n1. For those things which concern the glory of God. And that we may know\nwhat they are, we are to enquire; whether, if God should give us what we\nask for, it would have a tendency to set forth any of his divine\nperfections, and thereby render him amiable and adorable in the eyes of\nhis creatures, so that in answering our prayers, he would act becoming\nhimself? We are also to take an estimate of this matter, from the\nintimation he has given us hereof in his word, in which we may observe,\nnot only whether he has given us leave, but commands and encourages us\nto ask for it; more especially, whether he has promised to give it to\nus; and, whether our receiving the blessing we ask for, has a tendency\nto fit us for his service, that hereby praise that waits for him, may be\nascribed to him.\n\n2. We are to pray for those things which concern our own good, or the\ngood of others. These are particularly insisted on in the Lord\u2019s prayer,\nwhich is explained in the following answers; therefore it is sufficient\nfor us, at present, to consider the good we are to pray for in general,\nnamely, temporal blessings, which are the effects of divine bounty,\nconcerning which, our Saviour says, _Your heavenly Father knoweth that\nye have need of these things_, Mat. vi. 32. We are also to pray for\nspiritual blessings, such as forgiveness of sin, strength against it,\nand the sanctifying influences of the Spirit, to produce in us holiness\nof heart and life; as also, for deliverance from, and victory over our\nspiritual enemies. We are also to pray for the consolations of the holy\nGhost, arising from assurance of the love of God, whereby we may have\npeace and joy in believing; and for all those blessings which may make\nus happy in a better world.\n\n3. We are to pray for those things which are lawful to be asked of God;\nand accordingly,\n\n(1.) The things we pray for, must be such as it is possible for us to\nreceive, and particularly such as God has determined to bestow, or given\nus ground to expect, in this present world: Therefore we are not to pray\nfor those blessings to be applied here, which he has reserved for the\nheavenly state; such as a perfect freedom from sin, tribulation or\ntemptation, or our enjoying the immediate views of the glory of God:\nThese things are to be desired in that time and order, in which God has\ndetermined to bestow them; therefore we are to wait for them till we\ncome to heaven, and, at present, we are to desire only to be made\npartakers of those privileges which he gives to his children in their\nway thither.\n\n(2.) We are not to pray that God would inflict evils on others, to\nsatisfy our private revenge for injuries done us; since this is, in\nitself, unlawful, and unbecoming a Christian frame of spirit, and\ncontrary to that duty which was before considered, of our praying for\nour very enemies, and seeking their good.\n\n(3.) We are not to ask for outward blessings without setting bounds to\nour desires thereof; nor are we to ask for them unseasonably, or for\nwrong ends. We are not to pray for them as though they were our chief\ngood and happiness, or of equal importance with things that are more\nimmediately conducive to our spiritual advantage; and therefore,\nwhatever measure of importunity we express in praying for them, it is\nnot to be inconsistent with an entire submission to the divine will, as\nbeing satisfied that God knows what is best for us; or, whether that\nwhich we desire, will, in the end, prove good or hurtful to us; much\nless ought we to ask for outward blessings, that we may abuse, and, as\nthe apostle James speaks, _Consume them upon our lusts_, James iv. 3.\n\nFootnote 104:\n\n  _See page 317._\n\nFootnote 105:\n\n  _That several of the Fathers practised and pleaded for praying for the\n  dead, is evident from what Cyprian says, Epist. xxxix. concerning the\n  church\u2019s offering sacrifices, by which he means prayers for the\n  martyrs; among whom, he particularly mentions Laurentius and Ignatius,\n  on the yearly return of those days, on which the memorial of their\n  martyrdom was celebrated. And Eusebius, in the life of Constantine,\n  Lib. iv. Cap. lxxi. when speaking concerning the funeral obsequies\n  performed for that monarch, says, that a great number of people, with\n  tears and lamentations poured forth prayers to God for the emperor\u2019s\n  soul. And Gregory Nazianzen prayed for his brother C\u00e6sarius after his\n  death. Vid. Ejusd in Fun. C\u00e6sar, Orat. x. Also Ambrose prayed for the\n  religious emperors, Valentinian and Gratian, and for Theodosius, and\n  for his brother Satyrus. Vid. Ejusd. de obit. Valentin. Theodos. &\n  Satyr. And Augustin speaks of his praying for his mother Monica, after\n  her decease, in Confess. Lib. ix. Cap. xiii. And Epiphanius defends\n  this practice with so much warmth, that he can hardly forbear charging\n  the denial hereof as one of Aerius\u2019s heresies. Vid. Epiphan. h\u00e6eres.\n  lxxv. And some Popish writers, when defending their praying for the\n  dead, have, with more malice than reason, charged the Protestants with\n  being Aerians, upon this account._\n\nFootnote 106:\n\n  _See Quest. lxxxvi. page 313._\n\nFootnote 107:\n\n  _Vid. Grot. in loc._\n\n\n\n\n                             Quest. CLXXXV.\n\n\n    QUEST. CLXXXV. _How are we to pray?_\n\n    ANSW. We are to pray with an awful apprehension of the Majesty of\n    God, and deep sense of our own unworthiness, necessities, and sins,\n    with penitent, thankful, and enlarged hearts, with understanding,\n    faith, sincerity, fervency, love, and perseverance, waiting upon\n    him, with humble submission to his will.\n\nThis answer respects the manner of performing this duty, and the frame\nof spirit with which we are to draw nigh to God. Accordingly,\n\n1. We are to pray with an awful apprehension of the Majesty of God;\notherwise our behaviour would be highly resented by him, and reckoned no\nother than a thinking him altogether such an one as ourselves. Some of\nthe divine perfections have a more immediate tendency to excite an holy\nreverence; accordingly we are to consider him as omnipresent, and\nomniscient, to whom our secret thoughts, and the principle from whence\nour actions proceed, are better known than they can be to themselves. We\nare to conceive of him as a God of infinite holiness; and therefore he\ncannot but be highly displeased with that worship that is opposite\nthereunto, as proceeding from a conscience defiled with sin, or\nperformed in an unholy manner. Thus the prophet says, _Thou art of purer\neyes than to behold evil, and canst not look on iniquity_, Hab. i. 13.\nthat is, thou canst not behold it without the utmost detestation; and\ntherefore, _if we regard it in our heart, he will not hear_ our prayers,\nPsal. lxvi. 18. We are also to have a due sense of the spirituality of\nhis nature, that we may worship him in a spiritual manner; therefore we\nare not to entertain any carnal conceptions, or frame any ideas of him,\nlike those we have of finite or corporeal beings; nor are we to think it\nsufficient, that our external mien and deportment have been grave, and\ncarried in it a shew of reverence, when our hearts have not, at the same\ntime, been engaged in this duty, or disposed to give him the glory that\nis due to his name. We are also to draw nigh to him with a due sense of\nthose perfections that tend to encourage us to perform this duty, with\nhope of finding acceptance in his sight. Therefore we are to conceive of\nhim, as a God of infinite goodness, mercy, and faithfulness, with whom\nis plenteous redemption, in and through a Mediator, which is suitable to\nour condition, as indigent, miserable, and guilty sinners; and a God of\ninfinite power, who is _able to do exceeding abundantly above all we are\nable to ask or think_, Eph. iii. 20.\n\n2. We are to pray to God with an humble sense of our own unworthiness.\nThis is the necessary result of those high conceptions we have of his\ndivine excellency and greatness; whereby we are led to consider\nourselves as infinitely below him; and, indeed, the best of creatures\nare induced hereby to worship him with the greatest humility: Thus the\nSeraphim are represented in that vision, which the prophet Isaiah had of\nthem, as ministering to, and attending upon our Lord Jesus, when sitting\non a throne on his temple; as _covering their faces and their feet with\ntheir wings_, denoting their unworthiness to behold his glory, or to be\nemployed by him in his service, Isa. vi. 1-4. But when we take a view of\nhis infinite holiness, and our own impurity, this should be an\ninducement to us to draw nigh to him, with the greatest humility: As\ndependent creatures, we have nothing but what we derive from him; as\nfrail dying creatures, we wither away, and are brought to nothing, Job\nxiii. 25. Job compares this to a leaf that is easily broken, and driven\nto and fro, or to the dry stubble, that can make no resistance against\nthe wind that pursues it; and the Psalmist, speaking of man in general,\nsays, _Lord, what is man, that thou takest knowledge of him; or the son\nof man, that thou makest account of him?_ Psal. civ. 3. And elsewhere it\nis said, _What is man, that thou shouldest magnify him, and that thou\nshouldest set thine heart upon him?_ Job vii. 17. These are humbling\nconsiderations; but we shall be led into a farther sense of our own\nunworthiness, when we consider ourselves as sinful creatures, worthy to\nbe abhorred by God; therefore he might justly reject us, and refuse to\nanswer our prayers. But since this humble frame of spirit is so\nnecessary for the right performance of this duty, let us farther\nobserve, as an inducement hereunto.\n\n(1.) That the greatest glory we can bring to God can make no addition to\nhis infinite perfections: Thus it is said, _Can a man be profitable unto\nGod, as he that is wise may be profitable unto himself? Is it any\npleasure, that is, any advantage, to the Almighty, that thou art\nrighteous? or is it gain to him, that thou makest thy ways perfect?_ Job\nxxiii. 2, 3. And elsewhere, _If thou be righteous, what givest thou him,\nor what receiveth he of thy hand?_ ch. xxxv. 7. denoting that it is\nimpossible for us, by any thing we can do or suffer for his sake, to\nmake him more glorious than he would have been in himself, had we never\nhad a being: Therefore, if there is nothing by which we can lay any\nobligations on God, we have reason to address ourselves to him with a\nsense of our own unworthiness.\n\n(2.) We are so far from meriting any good thing from the hand of God,\nthat by our repeated transgressions, notwithstanding the daily mercies\nwe receive from him, we give farther proofs of our great unworthiness;\nand, indeed, if we are enabled to do any thing in obedience to his will,\nthis is not from ourselves; yea, it is contrary to the dictates of\ncorrupt nature, and must be ascribed to him as the author of it.\n\n(3.) If we could do the greatest service to God by espousing his cause,\nand promoting his interest in the world; it is no more than what we are\nbound to do; and, at the same time we must consider, that _it is God\nthat worketh in_ us, _both to will and to do of his good pleasure_,\nPhil. ii. 13.\n\n(4.) The best believers recorded in scripture, have entertained a\nconstant, humble sense of their own unworthiness: Thus Abraham, when he\nstood before the Lord, making supplications in the behalf of Sodom,\nexpresses himself thus, _Behold, now I have taken upon me to speak unto\nthe Lord, who am but dust and ashes_. And Jacob says, _I am not worthy\nof the least of all thy mercies, and of all the truth which thou hast\nshewed unto thy servant_, Gen. xxxii. 10. And they who have been most\nzealous for, and made eminently useful in promoting Christ\u2019s interest in\nthe world, have had an humble sense of their own unworthiness; as the\napostle says concerning himself, _I am the least of the apostles, that\nam not meet to be called an apostle_, 1 Cor. xv. 9. And he immediately\nadds, _By the grace of God I am what I am_, ver. 10. And elsewhere he\nstyles himself, _less than the least of all saints_, Eph. iii. 8.\n\nWe have another instance of humility in prayer, in the Psalmist\u2019s words,\n_I am a worm, and no man_, Psal. xxii. 6. which, so far as they have any\nreference to his own case, may give us occasion to infer, that the most\nadvanced circumstances, in which any are in the world, are not\ninconsistent with humility, when drawing nigh to God in prayer; but if\nwe consider him speaking in the person of Christ, as several expressions\nof this Psalm argue him to do, and cannot well be taken in any other\nsense[108]; then we have herein the most remarkable instance of the\nhumble address that was used by Christ in his human nature, when drawing\nnigh to God in prayer; which is certainly a great motive to induce us to\nengage in this duty with the utmost humility.\n\n3. We are to draw nigh to God in prayer, with a sense of our\nnecessities, and the sins that we have committed against him.\nAccordingly, we are to consider ourselves as indigent creatures, who are\nstripped and deprived of that glory, and those bright ornaments which\nwere put on man at first in his state of innocency; destitute of the\ndivine image, and all those things that are necessary to our happiness,\nunless he is pleased to supply these wants, forgive our iniquities, and\ngrant us communion with himself; which things we are to draw nigh to him\nin prayer for. We are also, in this duty, to have a sense of sin, _viz._\nthe guilt that we contract thereby, and the punishment we have exposed\nourselves to, that we may see our need of drawing nigh to God in\nChrist\u2019s righteousness; and also of the stain and pollution thereof,\nwhich may induce us to fall down before the footstool of the throne of\ngrace, with the greatest degree of self-abhorrence. We are also to\nconsider how we are enslaved to sin, how much we have been, and how\nprone we are at all times, to _serve divers lusts and pleasures_, Tit.\niii. 3. and to _walk according to the course of this world, according to\nthe prince of the power of the air, the spirit that now worketh in the\nchildren of disobedience_, Eph. ii. 2.\n\nMoreover, we are to consider sin as deeply rooted in our hearts,\ndebasing our affections, and captivating our wills. If we are in an\nunconverted state, we are to look upon it as growing and encreasing in\nus, rendering us more and more indisposed for what is good, by which\nmeans we are set at a farther distance from God and holiness: On the\nother hand, if we have ground to hope we are made partakers of\nconverting grace, then we have acted contrary to the highest\nobligations, and been guilty of the greatest ingratitude. These things\nwe are to endeavour to be affected with, when drawing nigh to God in\nprayer, in order to our performing this duty aright.\n\n4. There are several graces that are to be exercised in prayer;\n\n(1.) Repentance: This is necessary, because we are sinners; and as such,\nare to come into the presence of God with confession, joined with\nsupplication which must be made with a penitent frame of spirit; the\ncontrary to which, is a tacit approbation of sin, and a kind of\nresolution to adhere to it, which is very unbecoming those who are\npleading for forgiveness: Accordingly, when God promised that he would\n_pour out upon the house of David, and upon the inhabitants of\nJerusalem, the spirit of grace and of supplications_, he adds, that\n_they shall look upon him, whom they have pierced, and mourn for him_,\nor for it, _as one mourneth for his only son; and shall be in\nbitterness, as one that is in bitterness for his first-born_: And that\nthis shall be done by _every family apart, and their wives apart_, Zech.\nxii. 10. _& seq._ So when _the priests, the ministers of the Lord_, are\ncommanded to _pray_, that _he_ would _spare his people_; they, are, at\nthe same time, to _weep between the porch and the altar, to rent their\nhearts, and turn unto the Lord their God_, Joel ii. 13. 17. And when\nIsrael is advised to _take with them words_, and instructed how they\nshould pray, they are exhorted to _turn unto the Lord_; to repent of\ntheir seeking help from Assyria and Egypt, and of that abominable\nidolatry which they had been guilty of, Hos. xiv. 1, 2, 3, 8.\n\nNow there are several subjects very proper for our meditation; which\nmay, through the divine blessing accompanying it, excite this grace,\nwhen we are engaged in the duty of prayer; particularly the multitude of\ntransgressions which are charged on the consciences of men by the law,\nthat _every mouth may be stopped, and all the world become guilty before\nGod_, Rom. iii. 19. and especially the ingratitude which we have reason\nto accuse ourselves of, and our contempt of Christ, and the way of\nsalvation by him, which is discovered in the gospel; and our having done\nmany things in the course of our lives, which fill us with shame and\nsorrow, whenever we come into the presence of God, to pour out our\nhearts before him in this duty.\n\n(2.) The next grace to be exercised in prayer is, thankfulness, in which\nrespect prayer and praise ought to be joined together: Thus the Psalmist\nsays, _Praise waiteth for thee O God, in Zion, and unto thee shall the\nvow be performed, O thou that hearest prayer_, Psal. lxv. 1, 2. That\nthis is a part of prayer has been observed under a foregoing answer; in\nwhich we considered the many blessings that we have reason to be\nthankful for. I shall only add, at present, that it is matter of\nthankfulness, that we have liberty of access to God, in hope of\nobtaining mercy from him, as sitting on a throne of grace, who might\nhave been forever banished from his presence, or have been brought\nbefore his judgment-seat as criminals, doomed to everlasting\ndestruction.\n\nMoreover, we are to bless him, not only that we have leave to come\nbefore him, but have often experienced that he has heard, and answered\nour prayers, and therein has fulfilled that promise, _I said not to the\nseed of Jacob, seek ye me in vain_, Isa. xlv. 19. And that we may be\nbrought into a thankful frame, we ought to consider,\n\n[1.] The worth of every mercy; especially those that are spiritual, or\naccompany salvation; and this we may judge of by the price that was paid\nfor it, which is no less than the blood of Jesus; which the apostle not\nonly styles _precious_, but speaks of it as infinitely preferable to\nevery thing that is _corruptible_, 1 Pet. i. 18, 19. And we may, in some\nmeasure, take an estimate thereof by the worth and excellency of the\nsoul, and as it is conducive to promote its eternal welfare.\n\n[2.] We are also to consider every saving blessing, as the fruit and\nresult of everlasting love, and as the consequence of God\u2019s eternal\ndesign, in having chosen those, who are the objects thereof, to\nsalvation in Christ, Jer. xxxi. 3. Eph. i. 3, 4. We must also consider\nthese mercies as discriminating, whereby God distinguishes his people\nfrom the world, and herein glorifies the riches of his grace, in those\nwho deserve to have been, for ever, the monuments of his wrath: We might\nhere consider, as an inducement to this grace of thankfulness, the\naggravations of the sin of ingratitude.\n\n_1st_, It is a virtual disowning our obligation to, or dependence on\nGod, from whom we receive all mercies, and a behaving ourselves in such\na manner as though we were not beholden to him for them, or could be\nhappy without him; as though we were self-sufficient, and did not look\nupon him as the fountain of blessedness.\n\n_2dly_, It is a refusing to give him the glory of his wisdom, power,\ngoodness, and faithfulness, which are eminently displayed in the\nblessings that he bestows.\n\n_3dly_, It is disagreeable to the large expectations we have of those\nblessings he has reserved for his people, or promised to them, or that\nhope which he has laid up for them in heaven. Therefore we cannot but\nconclude that ingratitude argues a person destitute of that holiness\nwhich eminently discovers itself in the exercise of the contrary grace:\nAccordingly the apostle joins these two characters together, when\nspeaking of the vilest of men, whom he styles, _unthankful, unholy_, 2\nTim. iii. 2.\n\n(3.) Another grace, to be exercised in prayer, is faith. This implies an\nhabitual disposition of soul, proceeding from a principle of\nregenerating grace, whereby we are led to commit ourselves, and all our\nconcerns, into Christ\u2019s hand, depending on his merits and mediation for\nthe supply of all our wants, considering him as having purchased, and as\nbeing authorized to apply, all the benefits of the covenant of grace,\nwhich are the subject-matter of our supplications to him. More\nparticularly, faith exerts and discovers itself in prayer,\n\n[1.] By encouraging the soul, and giving it an holy boldness to draw\nnigh to God, notwithstanding our great unworthiness. If we are afraid to\ncome into the presence of an holy God, and, destruction from him is a\nterror to us, if the threatnings he has denounced against sinners, such\nas we know ourselves to be, discourage us from drawing nigh to him, so\nthat we are ready to say with Job, \u2018Therefore am I troubled at his\npresence; when I consider, I am afraid of him,\u2019 Job xxiii. 15. If his\nalmighty power, that can easily sink us into perdition, overwhelms our\nspirits, and fills us with the utmost distress and confusion, so that we\ncannot draw nigh to him in prayer, considering him as an absolute God;\nwe are encouraged by faith, to look upon him as our covenant God, and\nFather in Christ; and then all his divine perfections will afford relief\nto us. His sin-revenging justice is regarded by faith, as that which is\nfully satisfied by Christ\u2019s obedience and sufferings; and therefore will\nnot demand that satisfaction at our hands, which it has already received\nfrom our surety, who was \u2018made sin for us\u2019 though he \u2018knew no sin, that\nwe might be made the righteousness of God in him,\u2019 2 Cor. v. 21. His\ninfinite power is no longer looked upon, as engaged to destroy us, but\nrather to succour us under all our weakness; and therefore, as Job says,\n\u2018He will not plead against us with his great power; no, but he will put\nstrength in us,\u2019 Job xxiii. 6. We consider it as ready to support us\nunder the heaviest pressures, and so enable us to perform the most\ndifficult duties, and to overcome all our spiritual enemies, who would\nbe otherwise too strong for us: So that this attribute is so far from\ndiscouraging us from drawing nigh to God in prayer, that, by faith, we\nbehold it as delighting to exert and glorify itself, in doing those\ngreat things for us which we have in view, when we engage in this duty.\n\n[2.] Faith discovers itself in prayer, by enabling us to plead, and\napply to ourselves, the great and precious promises which God has given\nto his people in the gospel. As prayer cannot subsist without a promise,\nso we are enabled, by faith, to apprehend and plead the promises, and to\nsay, \u2018Remember the word unto thy servant, upon which thou hast caused me\nto hope,\u2019 Psal. cxix. 49. And hereby we look upon God as ready to bestow\nthe blessings which he has promised, and his faithfulness as engaged to\nmake them good. Accordingly the Psalmist says, \u2018Hear my prayer, O Lord,\ngive ear to my supplications; in thy faithfulness answer me, and in thy\nrighteousness,\u2019 Psal. cxliii. 1. There is nothing that we want, or ought\nto pray for, but there are some promises, contained in the word of God,\nwhich faith improves and takes encouragement from in this duty: And\nsince what we pray for, respects either temporal, or spiritual, and\neternal blessings, these are looked upon by faith as promised; as the\napostle says, _godliness has the promise of the life that now is, and of\nthat which is to come_, 1 Tim. iv. 18. This might be very largely\ninsisted on, and many instances given hereof, which are contained in\nscripture; but I shall more especially consider those promises which\nrespect God\u2019s enabling us to pray, and his hearing and answering our\nprayers, which faith lays hold on, and improves, in order to our\nperforming this duty in a right manner.\n\n_1st_, There are promises of the Spirit\u2019s assistance to enable us to\npray. This the apostle calls his _making intercession for us, according\nto the will of God_, in Rom. viii. 27. And our Saviour says, in Luke\nxii. 13. _If ye then, being evil, know how to give good gifts to your\nchildren, how much more shall your heavenly Father give the Holy Spirit\nto them that ask him?_\n\n_2dly_, There are other promises that respect God\u2019s hearing and\nanswering prayer. Thus it is said, in Psal. lxxxvi. 7. _In the day of my\ntrouble I will call upon thee for thou wilt answer me_: And elsewhere in\nPsal. cii. 17. _God will regard the prayer of the destitute and not\ndespise their prayer._ This is considered as being of a very large\nextent: Thus our Saviour says, in John xvi. 23. _Whatsoever ye ask the\nFather in my name, he will give it you_: And in chap. xv. 7. _If ye\nabide in me, and my words abide in you, ye shall ask what ye will, and\nit shall be done unto you_: Which universal expressions of God\u2019s giving\nbelievers _what they will_, are to be understood of his granting their\nlawful and regular desires; and, indeed, faith will never ask any thing\nbut what tends to the glory of God, and that with an entire submission\nto his will; though it is far otherwise with respect to those prayers\nthat are not put up in faith.\n\nMoreover God has promised to hear and answer all kinds of prayer,\nprovided they proceed from this grace; particularly, united prayers in\nthe assemblies of his saints, as he says to Solomon, after the\ndedication of the temple, in 2 Chron. vii. 15. _Mine eyes shall be open,\nand mine ears attent unto the prayer that is made in this place_; and\nthose prayers that are put up to God in families, where a small number\nare joined together; though it be but _two or three_, Christ has\npromised to be _in the midst of them_, xviii. 20. not only to assist\nthem in this duty, but to give them what they ask for. There are also\npromises made to secret prayer: Thus when our Saviour encourages his\npeople to _pray to their Father, which is in secret_, he tells them, _My\nFather which seeth in secret, shall reward thee openly_, chap. vi. 6.\n\nHere it will be enquired, whether it be necessary in order to our\npraying by faith, that we be assured, at all times, that our prayer\nshall be heard.\n\nTo this it may be answered,\n\n_1st_, That it is not our duty to believe that every prayer shall be\nheard; for God heareth not sinners, that is, those who are under the\nreigning power of sin, and consequently are destitute of the grace of\nfaith; nor will he hear those _prayers_ that _proceed from feigned\nlips_: Thus it is said, _If I regard iniquity in my heart, the Lord will\nnot hear me_, Psal. lxvi. 18.\n\n_2dly_, It is not the duty of those who have the truth of grace, to\nbelieve that their prayer shall be heard, when, by reason of their\ninfirmity, or the weakness of their faith, they ask for that which is\nunlawful, and not redounding to the glory of God and their real good.\n\n_3dly_, If what we pray for may be for the glory of God, and redound to\nour advantage; yet it is not our duty to determine, with too great\nperemptoriness, that he will certainly grant what we ask for,\nimmediately, or in that particular way which we desire; since he may\nanswer prayer, and yet do it in his own time and way.\n\n_4thly_, It is not our duty to believe assuredly, that God will give us\nall those temporal blessings that we ask for; especially if they be not\nabsolutely necessary for us, since he may answer such-like prayers in\nvalue, though not in kind, and so give spiritual blessings, instead of\nthose temporal ones, which we pray for; in which case none will say,\nthat he is unfaithful to his promise, though we have not those blessings\nin kind that we desire: Therefore it is our duty, and the great concern\nof faith in prayer, to be assured, that as God knows what is best for\nus, so he will make good his promises, in such a way, that we shall have\nno reason to conclude ourselves to have been disappointed, or that we\nhave asked in faith, but have not obtained.\n\nI am sensible that there is a difficulty in the mode of expression used\nby the apostle James, in chap. i. 6, 7. _But let him ask in faith,\nnothing wavering; for let not that man think that he shall receive any\nthing of the Lord_: By which, the apostle does not intend, that he who\ndoubts whether his prayer shall be answered, cannot be said, in any\nsense, to pray in faith; for, as assurance of our salvation is not of\nthe essence of faith, so that faith cannot subsist without it; in like\nmanner assurance, or a firm persuasion that the very thing we ask shall\nbe given, is not such an essential ingredient in prayer, as that we\nshould determine, that for want of it, we shall receive nothing that is\ngood from the Lord. Therefore, I conceive, that the apostle, by\n_wavering_ in this text, rather respects our being in doubt about the\nobject of faith; or else our not being stedfast in the grace of faith,\nbut praying with hypocrisy, as he illustrates it by the similitude taken\nfrom a _wave driven with the wind_; which sometimes moves one way, at\nother times the contrary; and he farther explains it, when he says, in\nver. 8. _a double-minded man, is unstable in all his ways_; so that the\nperson, whom he describes as wavering is the same with a _double-minded\nman_, or an hypocrite: Such an one cannot ask in faith; therefore the\napostle does not hereby intend that no one can exercise this grace in\nprayer, but he that has a full assurance that his prayer shall be\nanswered, in that particular way and manner as he expects.\n\n_Obj._ 1. It is objected by some, that they have no faith; therefore\nsince this grace must be exercised in prayer, they are very often\ndiscouraged from performing the duty of prayer.\n\n_Answ._ That though the want of a prepared frame of spirit, for any duty\naffords matter of humiliation, yet it is no excuse for the neglect\nthereof; and as for prayer in particular, we are to wait on God therein,\nfor a prepared frame of spirit, that by this means, we may draw nigh to\nhim in a right manner, as well as for a gracious answer from him.\n\n[2.] If we cannot bring glory to God by a fiducial pleading of the\npromises, or applying them to ourselves; we must endeavour to glorify\nhim by confessing our guilt and unworthiness, and acknowledging that all\nour help is in him.\n\n[3.] It is possible for us to have some acts of faith in prayer, when we\nare not sensible thereof, and at the same time, bewail our want of this\ngrace.\n\n[4.] If none were to pray but those who have faith, then it would follow\nthat none must pray for the first grace, which supposes a person to be\nin an unregenerate state; nevertheless, such are obliged to perform this\nduty, as well as they can, and therein to hope for that grace which may\nenable them to do it as they ought.[109]\n\n_Obj._ 2. It is objected by others, that though they dare not lay aside\nthe duty of prayer, yet, inasmuch as they do not experience those\ngraces, which are necessary for the right performance thereof, nor any\nreturns of prayer, they have no satisfaction in their own spirits.\n\n_Answ._ To this it may be replied;\n\n_1st_, That there may be faith in prayer, and yet no immediate answer\nthereof. God herein acts in a way of sovereignty, whereby he will have\nhis people know that if he grants their requests, it shall be in his own\ntime and way. Therefore it is their duty to wait for him till he is\npleased to manifest himself as a God hearing prayer, and thereby\nremoving the discouragements that, at present, they labour under.\n\n_2dly_, There are other ways by which the truth of grace is to be judged\nof, besides our having sensible answers of prayer. Sometimes, indeed,\nGod may give many intimations of his acceptance of us, though, at\npresent we know it not.\n\n(3.) The next grace to be exercised in prayer, is, love to God: This\nimplies in it an earnest desire of his presence, delight in him, or\ntaking pleasure in contemplating his perfections as the most glorious\nand amiable object. Desire supposes him, in some measure, withdrawn from\nus; or that we are not possessed of that complete blessedness, which is\nto be enjoyed in him; and delight supposes him present, and, in some\ndegree, manifesting himself unto us. Now love to God, in both these\nrespects, is to be exercised in prayer. Is he in any measure withdrawn\nfrom us? we are, with the greatest earnestness to long for his return to\nus, whose loving-kindness is better than life. Is he graciously pleased,\nin any degree, to manifest himself to us as the fountain of all we enjoy\nor hope for? this will have a tendency to excite our delight in him, and\ninduce us to conclude that our happiness consists in the enjoyment of\nhim. These graces are to be exercised at all times, but more especially\nin prayer, which is an offering up of our desires to God; in which we\nfirst press after the enjoyment of himself, and then of his benefits.\nAnd, as we are to bless and praise him for the discoveries we have of\nhis glory, in and through our Lord Jesus Christ, in order to the\nsecuring our spiritual good and advantage; this is to express that\ndelight in him, which is the highest instance of love.\n\n(4.) Another grace to be exercised in prayer, is submission to the will\nof God; whereby we leave ourselves and our petitions in his hand, as\nbeing sensible that he knows what is best for us. This does not include\nin it a being indifferent whether our prayers are heard or no; for that\nis to contradict what we express with our lips, by the frame of our\nspirits. Whatever may be concluded to be lawful for us to ask, as\nredounding to our advantage, and is expressly promised by God, that we\nought to request at his hand, in prayer; and if we pray for it, we\ncannot but desire that our prayer may be heard and answered; and this is\nnot opposed to that submission to the divine will, which we are speaking\nof, provided we leave it to God to do what he thinks best for us, being\ncontent that the way and manner of his answering us, as well as the time\nof his bestowing those blessings which we want, together with the degree\nthereof; especially if they are such as are of a temporal nature, ought\nto be resolved into his sovereign will. Thus concerning the graces that\nwe are to exercise in prayer.\n\nThere are other things mentioned in this answer, which are necessary to\nour exercising those graces, _viz._ our minds being enlightened, our\nhearts enlarged, and our having sincerity in the inward part.\n\n[1.] There must be some degree of understanding, since ignorance is so\nfar from being, as the Papists pretend, the mother of devotion, that it\nis inconsistent with the exercise of those graces, with which we ought\nto draw nigh to God in prayer. The affections, indeed, may be moved,\nwhere there is but a very little knowledge of the doctrines of the\ngospel; but they will, at the same time, be misled; and this can no more\nbe called religious devotion than the words or actions of one that is in\na phrenzy, can be called rational; therefore, as prayer is unacceptable\nwithout the exercise of grace, so grace cannot be exercised without the\nknowledge of the truth, as derived from the sacred treasury of\nscripture.\n\nHere we might consider, that we must know something of God who is the\nobject of prayer, as well as of all other acts of religious worship. We\nmust also know something of Christ the Mediator, through whom we have\naccess to, as well as acceptance with him; and something of the work and\nglory of the Holy Ghost, on whom we are to depend for his assistance in\npresenting our supplications to God. We must know our necessities,\notherwise we cannot tell what to ask for; and also the promises of the\ngospel, otherwise we cannot be encouraged to hope for an answer.\n\n[2.] In order to our exercising grace in prayer, we must have some\ndegree of enlargedness of heart; that is, when every thing that tends to\ncontract our affections, abate the ferfency of our spirits, or hinder\nthat importunity which we ought to express for the best of blessings, is\nremoved. Now our hearts may be said to be enlarged in prayer.\n\n_1st_, When we draw nigh to God in this duty with delight and earnest\nlonging after his presence, and an interest in his love, which we reckon\npreferable to all other blessings.\n\n_2dly_, When we are affected with a becoming sense of his glorious\nperfections, and our own nothingness, in order to our adoring him, and\ncoming before him with the greatest humility.\n\n_3dly_, When we have suitable promises given in, and are enabled to\nplead them with a degree of hope, arising from the goodness and\nfaithfulness of God, that he will fulfil them; and that more especially\nas we draw nigh to him as to a covenant-God.\n\n_4thly_, When our thoughts and affections are engaged without wandering,\nweariness, or lukewarmness, and filled with importunity, agreeable to\nthe importance of the duty, and our absolute need of the blessings we\npray for.\n\n[3.] In order to our exercising those graces, which are necessary for\nour drawing nigh to God aright in prayer, we must have sincerity of\nheart: This includes in it much more than what is generally so called,\nas opposed to dissimulation, in those who perform some good actions\nmerely to be seen of men, or who take up religion to answer some base\nand vile end, which they have in view; in which respect a sincere person\nis one that is no dissembler: But that sincerity, which we are speaking\nof, consists in a person\u2019s acting from a principle of grace implanted in\nregeneration; or when a person can appeal to God, as Job does, _Thou\nknowest that I am not wicked_, Job x. 7. that is, that there is no\nreigning sin, whereby my heart is alienated from, or set against thee. A\nsincere person is such an one as our Saviour describes, when he speaks\nof Nathaniel, and gives him this character, _Behold an Israelite indeed,\nin whom is no guile_, John i. 48. In this case a person\u2019s heart and\nactions go together; and he may truly say, as David does, _attend unto\nmy cry, give ear unto my prayer, that goeth not out of feigned lips_,\nPsal. xvii. 1. Thus concerning the graces that are to be exercised in\nprayer, and what is necessary in order thereunto.\n\nWhat is farther observed concerning this duty, is, that we are to\npersevere in prayer; resolving not to desist from waiting on God\ntherein, whatever seeming discouragements may, at present, lie in our\nway. Prayer is not a duty to be performed only at some certain times, as\nthe prophet speaks of those who, _in their affliction will seek God\nearly_, Hos. v. 15. or, as the mariners in Jonah, who _cried, every man\nunto his god_, in a storm; though it is probable, they seldom prayed at\nother times, Jon. i. 5. But we are to _pray always with all prayer and\nsupplication, and_ to _watch thereunto with all perseverance_, Eph. vi.\n18. that is, we ought always to endeavour to be in a praying frame, and,\non all occasions, to lift up our hearts to God for direction,\nassistance, and success in every thing we do, agreeable to his will, and\nfor a supply of those wants which daily recur upon us.\n\n_1st_, By reason of the deadness and stupidity of our spirits, which we\ncannot bring into a suitable frame for the discharge of this duty; and\ntherefore we are ready to conclude, that while we draw nigh to God with\nour lips, our hearts are far from him. This is, indeed, a very\nafflictive case; but we ought not from hence, to take occasion to lay\naside the duty but rather depend on the assistance of the Spirit, to\nenable us to perform it in a right manner.\n\n_2dly_, Another discouraging circumstance is, God\u2019s denying us sensible\nreturns of prayer, which he may do for various reasons. Sometimes he\nsees those defects that we are guilty of in prayer, which he is obliged\nto testify his displeasure against; and this he sometimes does by hiding\nhimself, or, as it were, withdrawing from us, and, in all appearance,\nshutting out our prayers, that we may take occasion to search out the\nsecret sin that lies at the root thereof; which we must confess and be\nhumbled for. Thus when Joshua, after a small defeat, which Israel had\nreceived by the men of Ai, fell upon his face, and spread the matter\nbefore the Lord in prayer, God condescends to tell him the reason of it;\n\u2018Get thee up, wherefore liest thou thus upon thy face? Israel hath\nsinned, and they have also transgressed my covenant which I commanded\nthem; for they have even taken of the accursed thing; therefore could\nthey not stand before their enemies,\u2019 Josh. vii. 10-12. And when the sin\nwas discovered, and Achan, who troubled them punished, what he asked for\nwas granted. Again, God may deny an immediate answer to prayer, out of\nhis mere sovereignty, that hereby we may know, that it is not for us to\nprescribe to him the time or way in which he shall dispense those\nbenefits, which are not owing to our merit, but his free grace.\n\n_3dly_, Sometimes we pray, but do not use other means, which God has\nappointed for the obtaining the blessing! Thus, when Israel was\ndisheartened, being pursued by Pharaoh and his host, and did not care to\nmove out of their places, Moses addresses himself to God in prayer, and\n_the Lord said unto him, Wherefore criest thou unto me? speak unto the\nchildren of Israel, that they go forward_; and then he ordered him to\n_lift up his rod, and stretch it over the sea, and divide it, that they\nmight go through the midst thereof on dry ground_, Exod. xiv. 15, 16. We\nare not only to pray, but to use other means that God has appointed;\nwithout which, we cannot expect that prayer should be answered. Thus\nHezekiah, when sick, prayed to God, who assured him, that he had heard\nhis prayers, and would heal him; nevertheless, he was to use the means\nwhich God had ordered, by _taking a lump of figs and laying it on the\nboil_; which he did accordingly, and was restored to health, Isa.\nxxxviii. 21. Do we pray for a comfortable subsistence in the world? we\nmust, if we expect that God should answer us, use industry in our\ncallings, as well as own him by prayer and supplications. Do we pray for\nany of the graces of the Spirit in order to the beginning or carrying on\nthe work of sanctification? we must, at the same time, attend on the\nmeans of grace, which God has ordained for that purpose: Or, do we pray\nfor assurance of the love of God, and that spiritual comfort which is\nthe result thereof? we must be diligent in the performance of the work\nof self-examination; or else we are not to expect that God will answer\nour prayers.\n\n_4thly_, Sometimes God delays to answer our prayers, because we have not\ngiven him the glory of former mercies; or else he designs hereby to try\nour patience, whether we are not only inclined to wait upon him, but to\nwait for him; as the prophet says, _I will stand upon my watch, and set\nme upon the tower, and will watch to see what he will say unto me, and\nwhat I shall answer when I am reproved_, Hab. ii. 1. So the Psalmist\nsays, _As the eye of servants look unto the hands of their masters, and\nthe eyes of a maiden unto the hands of her mistress; so our eyes wait\nupon the Lord our God, until that he have mercy upon us_, Psal. cxxiii.\n2. And elsewhere the Psalmist, though he was in great _depths_, and\nstood in need of an immediate answer, when he cried unto the Lord; yet\nhe determines to _wait for him_, and _hope in his word_; that is, while\nhe is expecting a mercy, he does not despair of having it in the end,\nbecause he depends on God\u2019s word of promise; but yet he resolves to\n_wait as those that watch for the morning_, Psal. cxxx. 1, 5, 6, which\ncontains a mixture of two graces, namely, patiently waiting, and yet\nearnestly desiring the blessing expected. This is our indispensable\nduty, whereby we glorify God, as being sensible that it is not for us to\nprescribe to him, when he should fulfil our desires: Whereas we should\nsay, with Jacob, _I will not let thee go, except thou bless me_, Gen.\nxxxii. 26. I will persevere in prayer till thou art pleased to give me\nall the blessings I stand in need of, and bring me into that state in\nwhich I shall be satisfied with thy goodness, and my imperfect prayers\nturned into endless praises.\n\nFootnote 108:\n\n  _Many suppose that all those Psalms, in which some particular\n  expressions are referred to in the New Testament, as having their\n  accomplishment in Christ, are to be understood as containing a double\n  reference, namely, to David, as denoting his particular case, and to\n  Christ, of whom he was an eminent type. But as for Psalm xxii. there\n  are several expressions in it, not only applied to Christ in the New\n  Testament; but they cannot well be understood of any other but him. In\n  the first verse he uses the same words that were uttered by Christ on\n  the cross, Matt. xxvii. 46. My God, my God, why hast thou forsaken me?\n  and in ver. 8. he trusted in the Lord that he would deliver him; let\n  him deliver him: This was an expression used by those who mocked and\n  derided him, Matt. xxvii. 41, 45. And what is said in verses 14, 17.\n  All my bones are out of joint; I may tell them, they look and stare\n  upon me; does not seem to be applicable to David, from any thing said\n  concerning him elsewhere; but they are a lively representation of the\n  torment a person endures, when hanging on a cross, as our Saviour did;\n  which has a tendency to disjoint the bones, and cause them to stick\n  out. And when it is said, ver. 16, 18. they pierced my hands and my\n  feet; and they part my garments among them, and cast lots upon my\n  vesture; the former was fulfilled in Christ\u2019s being nailed to the\n  cross, and his side pierced with a spear; and the latter is expressly\n  referred to as fulfilled in the parting of Christ\u2019s garments, and\n  casting lots upon his vesture, Matt. xxvii. 35. as an accomplishment\n  of what was foretold, by the royal prophet in this Psalm. These\n  expressions cannot, in the least, be applied to David, but are to be\n  understood of our Saviour; therefore, we may conclude that those words\n  in ver. 6. I am a worm, &c. are particularly applied to him._\n\nFootnote 109:\n\n  What under one aspect is grace, under another is duty.\n\n\n\n\n                       Quest. CLXXXVI., CLXXXVII.\n\n\n    QUEST. CLXXXVI. _What rule hath God given for our direction in the\n    duty of prayer?_\n\n    ANSW. The whole word of God is of use to direct us in the duty of\n    praying; but the special rule of direction, is that form of prayer,\n    which our Saviour Christ taught his disciples, commonly called the\n    Lord\u2019s prayer.\n\n    QUEST. CLXXXVII. _How is the Lord\u2019s prayer to be used?_\n\n    ANSW. The Lord\u2019s prayer is not only for direction, as a pattern,\n    according to which we are to make other prayers, but may also be\n    used as a prayer, so that it be done with understanding, faith,\n    reverence, and other graces necessary to the right performance of\n    the duty.\n\nAs to what is said in the former of these answers, concerning the word\nof God, being a rule for our direction in prayer, it may be observed,\n\nI. That we need some direction in order to our performing this duty; for\nman is naturally a stranger both to God and himself. He knows but little\nof the glorious perfections of the divine nature, and is not duly\nsensible of the guilt which he contracts, or of the mercies which he\nreceives; and without the knowledge hereof, we shall be at a loss as to\nthe matter of the duty which we are to engage in. It is certain, many\nhave a general notion of religion, or of some moral duties, which they\nare sensible of their being obliged to perform: Nevertheless, they\ncannot address themselves to God in such a manner as he requires; so\nthat it may truly be said of them, that _they cannot order their speech\nby reason of darkness_, Job xxxvii. 19. We find that the disciples\nthemselves, who were intimately conversant with Christ, and, as it must\nbe supposed, often joined with him in prayer, were, notwithstanding, at\na loss, as to this duty; and therefore they say, _Lord teach us to pray,\nas John also taught his disciples_, Luke xi. 1.\n\nII. It is farther observed, that the word of God is to be made use of\nfor our direction in prayer. This is evident, inasmuch as we are to ask\nfor nothing but what is agreeable to his revealed will, which is\ncontained therein; and no one, who is well acquainted with it, will have\nreason to say, that he wants sufficient matter for prayer. This is a\nvery useful head, and therefore we shall consider several things which\noccur to us in scripture; which ought to be improved, in order to our\ndirection and assistance in the performance of this duty. And,\n\n1. The historical parts of scripture, which contain an account of the\nprovidences of God in the world, and the church, may be of use for our\ndirection in prayer, as we are to pray, not only for ourselves, but for\nothers: Therefore his former dealings with his people, will furnish us\nwith matter accommodated to our present observation of the necessities\nof the church of God in our day: Accordingly we find,\n\n(1.) That the sins which a professing people have committed, have been\nfollowed with many terrible instances of the divine wrath and vengeance:\nThus we have an account, of the universal apostacy of the world from\nGod, which occasioned their being destroyed by a flood; and the\nunnatural lusts of the inhabitants of Sodom, for which they were\nconsumed by fire from heaven; and of the idolatry and other abominations\ncommitted by the Israelites, for which it is said, that _God was wroth,\nand greatly abhorred them_; upon which they were exposed to many\ntemporal and spiritual judgments, so that, as the Psalmist says, _he\nforsook the tabernacle of Shiloh, the tent which he placed among men;\nand delivered his strength into captivity, and his glory into the\nenemies hand_, Psal. lxxviii. 59-61. From hence we may take occasion to\nenquire, whether we have not been guilty of sins equally great, and, it\nmay be, of the same kind, which are to be confessed, and the judgments\nwhich have ensued to be deprecated by us? And when we read in the New\nTestament, of some flourishing churches, planted by the apostles, in the\nbeginning of the gospel dispensation, that have nothing left but a sad\nremembrance of the privileges which they once enjoyed; in whom, what\nChrist says, concerning his removing _his candlestick out of its place_,\nwas soon fulfilled, Rev. iii. 15. This is of use for our direction in\nprayer, that he would keep his church and people from running into the\nsame sins, and exposing themselves to the same judgments.\n\n(2.) We have an account, in scripture, of the church\u2019s increase and\npreservation, notwithstanding the darkest dispensations of providence,\nand the most violent persecutions which it has met with from its\nenemies. When it was in hard bondage, and severely dealt with, in Egypt,\nit is observed, that the more the Egyptians _afflicted them, the more\nthey multiplied and grew_, Exod. i. 12. and when they have, in all\nappearance, been nearest to ruin, God has opened a door for their\ndeliverance, and oftentimes done great things in their behalf, which\nthey looked not for. We have also an historical account, in scripture,\nof God\u2019s owning and encouraging his people, so long as they have kept\nclose to him; and of his visiting their iniquities with a rod, when\nbacksliding from him; and, indeed, whatever we read concerning the\nprovidences of God towards particular believers in the Old or New\nTestament, the same may be observed therein, which is of very great use\nfor our direction in prayer; and accordingly their experiences are\nrecorded for our instruction, and their necessities, that we may know\nwhat to pray for, as far as there is an agreement between the account we\nhave of them, and what we find in ourselves.\n\n2. The word of God, as it is a rule of faith, contains those great\ndoctrines, without the knowledge whereof, we cannot pray aright. Thus we\nhave an account in scripture, not only of the Being and perfections of\nGod, which may be known by the light of nature, but of those glorious\ntruths which cannot be known but by divine revelation: And,\n\n(1.) Of the personal glory of the Father, Son, and Holy Ghost; of the\nFather\u2019s giving all spiritual blessings to his people, in and through a\nMediator; and the Son is considered as invested in this office and\ncharacter, and, as God incarnate procuring for us, by his obedience and\ndeath, forgiveness of sins, and a right to eternal life. We have also an\naccount of the Holy Ghost, as being a divine person, and therefore equal\nwith the Father and Son; yet as subservient to them in his method of\nacting, as the application of redemption attains the end of the purchase\nthereof, in like manner as the purchase of it was a means to bring about\nthat _purpose and grace which was given us in Christ before the world\nbegan_, 2 Tim. i. 9. These doctrines are necessary to direct us in those\nthings which respect the distinct glory which we are to give to the\nFather, Son, and Holy Ghost, and the method in which we are to hope for\nthe blessings which we ask for in prayer. Thus the apostle, speaking of\nthis duty, supposes that we are acquainted with this doctrine, when he\nsays, _Through him_, that is, Christ, _we have an access by one Spirit\nunto the Father_, Eph. ii. 18.\n\n(2.) In the word of God, we have not only an account of the works of\nnature and providence, or God\u2019s being the Creator and Governor of the\nworld, which we have some knowledge of, in a method of reasoning from\nthe divine perfections; but we have an account therein of those works\nwhich have an immediate reference to our salvation, and that special\nprovidence in which God expresses a greater regard to the heirs of\nsalvation than to all the world besides: When we draw nigh to God in\nprayer, we are not barely to consider him as the God to whom we owe our\nbeing, as men, but our well-being as christians, delivered from that\nruin which we brought on ourselves, by our apostacy from him; and also,\n_what is the exceeding greatness of his power to us-ward, who believe,\naccording to the working of his mighty power, which he wrought in\nChrist, when he raised him from the dead_, chap. i. 18, 19. as the\napostle expresses it in that affectionate prayer put up for the church\nat Ephesus. And when we survey the works of providence, we are not\nbarely to think of God as the Governor of the world in general, but to\nconsider what have been those special acts of providence, by which he\nhas governed man before and since the fall, and to consider the first\ncovenant as made with him in innocency; and the covenant of grace, as\nbeing a dispensation of grace, established in and with Christ, as the\nHead of the elect, in order to their being delivered from that state of\nsin and misery into which they had brought themselves. These doctrines\nwill be of use for our direction in prayer, as hereby we are led to\nacknowledge our fallen state, what we were by nature, and what we should\nhave been, had we been left in that state; and hereby we are also led to\nadore the riches of God\u2019s grace, as he brings the greatest good to his\nsaints out of the greatest evil.\n\n(3.) The word of God gives us a distinct account of the offices in which\nChrist is invested, as they are suited to the necessities of his people,\nwhich is a means for our direction concerning what we are to ask for,\nwith a particular relation to each of them, and the hope we have that he\nwill grant our request. As he is appointed by the Father, to be our High\nPriest, to make atonement for sin; our Advocate, to plead our cause; our\nProphet, to lead us in the way of salvation; and our King, to subdue us\nto himself, and defend us from the assaults of our spiritual enemies. So\nwe are, in our prayers, to improve these discoveries which we have\nthereof, as a means to direct us in those things which are the\nsubject-matter both of prayer and praise.\n\n4. The word of God is of use for our direction in prayer, as we have an\naccount therein of those duties which are to be performed by us as men,\nor christians, in every condition of life, and in all those relations\nwhich we stand in to one another. As for that which is matter of duty in\ngeneral, or that obedience which we owe to God, this cannot be performed\nbut by his assistance; which is humbly to be asked in prayer: And\naccordingly we are to say as one does, Lord, work in me that which thou\nrequirest, and then require what thou pleasest. Here we might shew how\nall the duties which God has commanded, may be of use to direct us in\nprayer: that hereby we may be led to apply ourselves to him, that he\nwould enable us to perform them; and all the sins forbidden in\nscripture, may be of use to instruct us what to deprecate, when we pray\nthat God would keep us from our own iniquities, and what we are to\nconfess before him, and implore the forgiveness of; and all those\ncommands which respect instituted worship, _viz._ our attendance on the\nordinances, or the exercise of various graces therein, in the whole\ncourse of our conversation: These are of use for our direction in\nprayer, as hereby we know what to ask for, with relation thereunto; and\nparticularly as to what concerns the advantage we hope to receive, under\nthe means of grace, whenever we draw nigh to God in the way which he has\nappointed.\n\n5. As the word of God contains many promises and predictions, together\nwith their accomplishment, for the encouragement of our faith and hope\nin prayer, it is of use to direct us in the performance of this duty. As\nfor the predictions that are fulfilled, so far as they respect the\nblessings which God designed to bestow on his church, they are\nequivalent to promises, and we are to take occasion from thence, to\nadore and magnify his faithfulness; and hope that whatever remains to be\ndone for us, or his people in general, shall, in like manner, have its\naccomplishment, which will afford matter of encouragement to us in\naddressing ourselves to him for it.\n\nThe promises which are contained in scripture, are also a motive and\ninducement to prayer. These are a declaration of God\u2019s will to give the\nblessings, which he sees necessary for us, and therefore are of great\nuse in order to our performing this duty aright. Thus God gives an\nintimation of the great things that he will do for, or bestow upon his\npeople, when he says, in Jer. xxxi. 33. _I will put my law in their\ninward parts, and write it in their hearts, and will be their God, and\nthey shall be people_: and there are many expressions of the like\nnature, which contain the form of a promise. But besides these, there\nare others which are equivalent to, and may be applied by us in like\nmanner as though they were laid down in the same form, as the promises\ngenerally are; as,\n\n(1.) When God is said, in his word, to be able to do his people good, or\nbestow some particular blessings upon them, this gives them ground to\nconclude, that he will do it, or that his power shall be engaged in\ntheir behalf: Thus God is said, in Jude, ver. 24. to be _able to keep_\nthem _from falling, and to present them faultless before the presence of\nhis glory with exceeding joy_. And elsewhere it is said, 2 Cor. ix. 8.\nthat _God is able to make all grace abound towards_ his people, _that_\nthey _always having all-sufficiency in all things, may abound to every\ngood work_: This is the same as though it had been said, that he would\ndo this for them.\n\n(2.) When God is said to glorify any of his perfections in giving those\nblessings that his people want, this is also equivalent to a promise:\nThus, in Exod. xxxiv. 4, 6. when _the Lord passed by before Moses, and\nproclaimed the Lord God, merciful and gracious, long-suffering, and\nabundant in goodness and truth_, &c. it is the same as though he had\nsaid that he would shew mercy to them, since the design thereof is to\nencourage them to hope for it.\n\n(3.) Whatever blessings are said to be purchased by Christ as our\nRedeemer, or prayed for by him as our Advocate, these may be included in\nthe number of promised blessings; for they will certainly be applied by\nhim, who will not lose what he has purchased by his blood, and is never\ndenied what he asks for.\n\n(4.) The universal experience of believers, relating to the blessings\nthat accompany salvation, contains the nature, though not the form, of a\npromise; and therefore, when this is recorded in scripture, for the\nencouragement of others, in all succeeding ages, it is as much to be\napplied by us when we are in like circumstances as though it were more\ndirectly promised to us: Thus when God\u2019s faithful servants are said, 1\nPet. i. 5. to be _kept by the power of God, through faith unto\nsalvation_; or, when the Psalmist says, in Psal. xxxvii. 25. _I have\nbeen young, and now am old; yet have I not seen the righteous forsaken,\nnor his seed begging bread_; these, and such-like expressions, are to be\napplied by us as promises.\n\n(5.) That which is proposed to us, or which we are to have in view, as\nthe end of our attending on ordinances, is equivalent to a promise; and\naccordingly, when we are commanded or encouraged to hope and pray for\nany spiritual blessings, when waiting upon God therein, in such a way as\nhe requires, it is the same thing as though he had said, that he would\ngive us those blessings. If a believer is thirsty, and encouraged to\ncome to the waters; or if he wants grace or peace, and is told that\nthese are to be attained in ordinances, the bare intimation that we are\nto seek these blessings in such a way is equivalent to a promise.\n\n(6.) God\u2019s seeing our distress or knowing our wants, is sometimes to be\nunderstood in scripture, as containing the nature of a promise, relating\nto the supply thereof: Thus our Saviour tells his disciples, in Matt.\nvi. 32. _Your heavenly Father knoweth that ye have need of all these\nthings_; which is the same as though he had told them, that God had\npromised or designed to bestow those outward blessings upon them: And\nwhen he designed, or promised to deliver his people out of the bondage,\nin which they were in Egypt, he says, _I have surely seen the affliction\nof my people: I know their sorrows_, &c. Exod. iii. 7. Thus concerning\nthe manner in which the promises are laid down in scripture.\n\nWe shall now consider how they are to be made use of in order to our\ndirection and encouragement in prayer. And here it may be observed, that\nthe promises either respect outward, or spiritual blessings, both of\nwhich we are to pray for: Thus the apostle says, in 1 Tim. iv. 8.\n_Godliness has the promise of the life that now is, and of that which is\nto come_; the former respects the temporal dispensations of providence;\nthe latter, grace and glory, or the things that accompany salvation.\n\n[1.] We shall consider the promises that respect temporal or outward\nblessings which we are obliged to pray for, as we stand in need of them.\nThese are of various kinds;\n\n_1st_, There are promises of health and strength, whereby our passage\nthrough this world may be made easy and comfortable, and we better\nenabled to glorify God therein: Thus it is said, in Prov. iii. 7, 8.\n_Fear the Lord, and depart from evil. It shall be health to thy navel,\nand marrow to thy bones._ And in Psal. ciii. 5. _Who satisfieth thy\nmouth with good things; so that thy youth is renewed like the eagles._\n\n_2dly_, There are promises of food and raiment, or the necessary\nprovisions and conveniences of life, in Psal. xxxvii. 3. _Trust in the\nLord, and do good; so shalt thou dwell in the land, and verily thou\nshalt be fed._ And in Deut. x. 18. _He doth execute the judgment of the\nfatherless and widow, and loveth the stranger, in giving him food and\nraiment._\n\n_3dly_, There are promises of comfort and peace in our dwellings, in Job\nv. 24. \u2018Thou shalt know that thy tabernacle shall be in peace; and thou\nshalt visit thy habitation, and shalt not sin.\u2019 And, in Psal. xci. 10.\n\u2018There shall no evil befal thee, neither shall any plague come nigh thy\ndwelling.\u2019 And in Psal. cxxi. 8. \u2018The Lord shalt preserve thy going out,\nand thy coming in, from this time forth and forevermore.\u2019\n\n_4thly_, There are promises of quiet and composed rest by night, on our\nbeds, in Job xi. 18, 19. _Thou shalt take thy rest in safety: Also thou\nshalt lie down, and none shall make thee afraid._ And in Prov. iii. 24.\n_When thou liest down, thou shalt not be afraid; yea, thou shalt lie\ndown, and thy sleep shall be sweet._\n\n_5thly_, There are promises of success, and a blessing to attend us in\nour worldly callings, in Psal. cxxviii. 2. _Thou shalt eat the labour of\nthine hands: Happy shalt thou be, and it shall be well with thee._ And\nin Deut. xxviii. 4, 5, 12. \u2018Blessed shall be the fruit of thy body, and\nthe fruit of thy ground, the fruit of thy cattle, and the increase of\nthy kine, and the flocks of thy sheep. Blessed shall be thy basket and\nthy store. The Lord shall open unto thee his good treasure, the heaven\nto give the rain unto thy land, in his season, and to bless all the work\nof thine hand: And thou shalt lend unto many nations, and shalt not\nborrow.\u2019 And in Psal. i. 3. \u2018He shall be like a tree, planted by the\nrivers of water, that bringeth forth his fruit in his season; his leaf\nalso shall not wither, and whatsoever he doth shall prosper.\u2019\n\n_6thly_, There are promises of an intail of blessings on our families,\nin Psal. cxxviii. 3. \u2018Thy wife shall be as a fruitful vine, by the sides\nof thine house; thy children like olive-plants round about thy table.\u2019\nAnd, in Psal. ciii. 17. \u2018The mercy of the Lord is from everlasting to\neverlasting, upon them that fear him; and his righteousness unto\nchildren\u2019s children.\u2019 And, in Psal. cii. 28. \u2018The children of thy\nservants shall continue, and their seed shall be established before\nthee.\u2019 And, in Psal. xlv. 16. \u2018Instead of thy fathers shall be thy\nchildren, whom thou mayest make princes in all the earth.\u2019\n\nI might have mentioned many more promises of outward blessings, which\nGod will bestow on his people, though with this limitation, so far as it\nmay be for his glory, and their real good, viz. such as respect riches,\nas in Psal. cxii. 3. \u2018Wealth and riches shall be in his house; and his\nrighteousness endureth for ever;\u2019 or honours, as in 1 Sam. ii. 30. and\nthese accompanied with long life; as, in Prov. iii. 17. \u2018Length of days\nare in her right hand; and in her left hand riches and honour.\u2019 And, in\nPsal. xxxiv. 12, 13. \u2018What man is he that desireth life, and loveth many\ndays, that he may see good? Keep thy tongue from evil, and thy lips from\nspeaking guile;\u2019 or, if God does not think fit to give them this, he\nwill take them out of the world in mercy, and gather them into a better,\nto prevent their seeing the evil he designs to bring on the inhabitants\nthereof, Isa. lvii. 1. \u2018The righteous is taken away from the evil to\ncome.\u2019 He has also promised some blessings that respect their good name,\nin Zeph. iii. 20. \u2018I will make you a name and a praise among all people\nof the earth.\u2019 And in Prov. x. 7. \u2018The memory of the just is blessed.\u2019\nBut that which I shall principally add concerning these and such-like\noutward blessings, is, that God has not only promised, that he will give\nthem to his people, but that he will sanctify them to them for their\nspiritual advantage, and enable them to improve them aright to his\nglory, which will render them more sweet and desirable to them. Thus God\nhas promised,\n\n_1st_, That he will free his people, who enjoy outward good things, from\nthe sorrow which is oftentimes mixed therewith, and tends greatly to\nimbitter them, in Prov. x. 22. \u2018The blessing of the Lord maketh rich,\nand he addeth no sorrow with it.\u2019 He has also promised to give them\ninward peace, together with outward prosperity, in Psal. xxxvii. 11.\n\u2018The meek shall inherit the earth; and shall delight themselves in the\nabundance of peace.\u2019\n\n_2dly_, He has promised to give them spiritual and heavenly blessings,\ntogether with the good things of this life, in Job xxii. 24-26. \u2018Thou\nshalt lay up gold as dust, and the gold of Ophir as the stones of the\nbrooks. Yea, the Almighty shall be thy defence, and thou shalt have\nplenty of silver: For then shalt thou have thy delight in the Almighty,\nand shalt lift up thy face unto God.\u2019 And in Psal. xxiii. 5, 6. \u2018Thou\npreparest a table before me in the presence of mine enemies; thou\nanointest mine head with oil, my cup runneth over. Surely goodness and\nmercy shall follow me all the days of my life; and I will, or, I shall,\ndwell in the house of the Lord for ever.\u2019\n\n_3dly_, God has promised together with outward blessings, to give a\nthankful heart, whereby his people may be enabled to give him the glory\nthereof, in Deut. viii. 10. \u2018When thou hast eaten and art full, then\nthou shalt bless the Lord thy God, for the good land which he hath given\nthee.\u2019 And, in Joel ii. 26. \u2018Ye shall eat in plenty, and be satisfied,\nand praise the name of the Lord your God, that hath dealt wondrously\nwith you; and my people shall never be ashamed.\u2019\n\n_4thly_, He has not only promised that he will confer outward good\nthings on his people, but that he will make them blessings to others,\nand thereby enable them to lay out what he gives them for their good, to\nsupport his cause and gospel in the world; and to relieve those that are\nin distress, in Gen. xii. 2. \u2018I will bless thee, and make thy name\ngreat; and thou shalt be a blessing.\u2019 And, in Deut. xxvi. 11. \u2018Thou\nshalt rejoice in every good thing which the Lord thy God hath given unto\nthee and unto thine house, thou and the Levite, and the stranger that is\namong you.\u2019 These promises more especially respect those who are in a\nprosperous condition in the world.\n\nBut there are others which are made to believers, in an afflicted state;\nand, indeed, there is scarce any affliction which they are liable to,\nbut what has some special promises annexed to it. Accordingly,\n\n(1.) There are promises made to them when lying on a sick bed, in Psal.\nxli. 5. \u2018The Lord will strengthen him upon the bed of languishing; thou\nwilt make all his bed in his sickness.\u2019 And, in Deut. vii. 15. \u2018The Lord\nwill take from thee all sickness, and will put none of the evil diseases\nof Egypt (which thou knowest) upon thee; but will lay them upon all that\nhate thee.\u2019 And, in Exod. xxiii. 25. \u2018I will take sickness away from the\nmidst of thee.\u2019\n\n(2.) There are other promises made to believers, when poor and low in\nthis world, in Psal. cxxxii. 15. \u2018I will abundantly bless her provision;\nI will satisfy her poor with bread.\u2019\n\n(3.) There are other promises that respect God\u2019s giving a full\ncompensation for all the losses which his people have sustained for\nChrist\u2019s sake, in Matt. xix. 29. \u2018Every one that hath forsaken houses,\nor brethren, or sisters, or father, or mother, or wife, or children, or\nlands for my name\u2019s sake, shall receive an hundred-fold, and shall\ninherit life everlasting.\u2019 And, in chap. x. 39. \u2018He that findeth his\nlife shall lose it; and he that loseth his life for my name\u2019s sake shall\nfind it.\u2019\n\n(4.) There are other promises made to believers under oppression, in\nPsal. xii. 5. \u2018For the oppression of the poor, for the sighing of the\nneedy, now will I arise (saith the Lord) I will set him in safety from\nhim that puffeth at him.\u2019 And in Hos. xiv. 3. \u2018In thee the fatherless\nfindeth mercy.\u2019 And, in Psal. lxviii. 5. \u2018A father of the fatherless,\nand a judge of the widows, is God in his holy habitation.\u2019\n\n(5.) There are other promises made to believers, when reviled and\npersecuted for righteousness\u2019 sake, Matt. v. 11, 12, \u2018Blessed are ye\nwhen men shall revile you, and persecute you, and shall say all manner\nof evil against you falsely for my sake. Rejoice and be exceeding glad;\nfor great is your reward in heaven.\u2019 And, in 1 Pet. iv. 19. \u2018Wherefore\nlet them that suffer according to the will of God, commit the keeping of\ntheir souls to him in well-doing, as unto a faithful Creator.\u2019\n\n(6.) There are promises made to God\u2019s people, when they are in distress,\nand, at present, see no way of escape: Thus when Jeremiah was shut up in\nthe court of the prison, he had this promise given him, in Jer. xxxiii.\n3. \u2018Call unto me, and I will answer thee, and shew thee great and mighty\nthings, which thou knowest not.\u2019\n\n(7.) God has made promises suited to the condition of his people, when\ntheir lot is cast in perilous times: Thus it is said, in Isa. xliii. 2.\n_When thou passest through the waters, I will be with thee; and through\nthe rivers, they shall not overflow thee: When thou walkest through the\nfire, thou shalt not be burnt; neither shall the flame kindle upon\nthee._\n\nNow there are several mercies which God has promised to his people,\nunder the various afflictions which we are exposed to, as,\n\n(_1st_,) Sometimes he promises to prevent the afflictions which we are\nmost afraid of, in Psal. cxxi. 7. \u2018The Lord shall preserve thee from all\nevils; he shall preserve thy soul.\u2019 And, in Job v. 19. \u2018He shall deliver\nthee in six troubles; yea, in seven there shall no evil touch thee.\u2019\n\n(_2d_,) He has promised to preserve his people from, or defend them in,\na time of trouble, in Gen. xv. 1. \u2018Fear not Abram: I am thy shield, and\nthy exceeding great reward.\u2019 And, in Ezek. xi. 16. \u2018Thus saith the Lord;\nalthough I have cast them far off among the heathen; and although I have\nscattered them among the countries, yet will I be to them a little\nsanctuary in the countries where they shall come.\u2019\n\n(_3d_,) He has promised to moderate their afflictions, in Isa. xxvii. 8.\n\u2018In measure when it shooteth forth, thou wilt debate with it; he stayeth\nhis rough wind in the day of his east wind.\u2019 And, in Jer. xlvi. 28.\n\u2018Fear thou not, O Jacob, my servant, saith the Lord, for I am with thee,\nfor I will make a full end of all the nations whither I have driven\nthee, but I will not make a full end of thee, but correct thee in\nmeasure; yet I will not leave thee wholly unpunished.\u2019\n\n(_4th_,) He has also promised, that if need be, he will shorten the\naffliction, in Psal. cxxv. 3. \u2018The rod of the wicked shall not rest upon\nthe lot of the righteous; lest the righteous put forth their hands unto\niniquity.\u2019 And, in Mark xiii. 19, 20. \u2018In those days shall be affliction\nsuch as was not from the beginning of the creation: And except that the\nLord had shortened those days, no flesh could be saved; but for the\nelect\u2019s sake, whom he hath chosen, he hath shortened the days.\u2019\n\n(_5th_,) God has also promised his people that he will enable them to\nbear those afflictions which he lays upon them, in Psal. xxxvii. 24.\n\u2018Though he fall, he shall not be utterly cast down; for the Lord\nupholdeth him with his hand.\u2019 And, in 2 Cor. xii. 9. \u2018He said unto me,\nMy grace is sufficient for thee; for my strength is made perfect in\nweakness.\u2019\n\n(_6th._) He has promised to shew his people the particular sin that is\nthe cause of the affliction, that they may be humbled for it, in Job\nxxxvi. 8, 9. \u2018If they be bound in fetters, and be holden in cords of\naffliction; then he sheweth them their work and their transgressions\nthat they have exceeded.\u2019\n\n(_7th._) He has promised to bring good to them out of their afflictions,\nin Isa. xxvii. 9. \u2018By this therefore shall the iniquity of Jacob be\npurged, and this is all the fruit to take away his sin.\u2019 And in Psal.\nxcvii. 11. \u2018light is sown for the righteous, and gladness for the\nupright in heart.\u2019 And in Zech. xiii. 9. \u2018I will bring the third part\nthrough the fire, and will refine them as silver is refined, and will\ntry them as gold is tried: They shall call on my name, and I will hear\nthem: I will say, that it is my people; and they shall say, Thou art my\nGod.\u2019 Thus concerning the promises that more especially respect outward\nblessings which God bestows on his people.\n\n[2.] There are other promises contained in scripture, that relate more\nespecially to spiritual blessings, which are of great use to us, when we\nare asking them of God in prayer.\n\n_1st_, There are promises that relate more especially to the ordinances\nor means of grace: These are various,\n\n1. Some respect the duty of prayer, and also the event and success that\nshall attend it, in God\u2019s giving gracious returns, or answers thereof,\nin Psal. xci. 15. \u2018He shall call upon me, and I will answer him.\u2019 And in\nJer. xxix. 12, 13. \u2018Then shall ye call upon me, and ye shall go and pray\nunto me, and I will hearken unto you. And ye shall seek me, and find me,\nwhen ye shall search for me with all your heart.\u2019 And, in Psal. l. 15.\n\u2018Call upon me, in the day of trouble, I will deliver thee, and thou\nshalt glorify me.\u2019\n\n2. Another ordinance to which promises are also annexed, is meditation\nabout spiritual things, in Prov. xiv. 22. \u2018Mercy and truth shall be to\nthem that devise good.\u2019 And, in Josh. i. 8. \u2018This book of the law shall\nnot depart out of thy mouth, but thou shalt meditate therein day and\nnight, that thou mayest observe to do according to all that is written\ntherein; for then thou shalt make thy way prosperous, and then thou\nshalt have good success.\u2019 There are also promises made to those who read\nthe word of God, to wit, that he will make known his words to them, so\nthat they may understand them, Prov. i. 23. \u2018Turn you at my reproof:\nBehold, I will pour out my Spirit unto you, I will make known my words\nunto you.\u2019\n\n3. There are promises made to those who attend on the public worship of\nGod, in Psal. xxxvi. 8, 9. \u2018They shall be abundantly satisfied with the\nfatness of thy house; and thou shalt make them drink of the river of thy\npleasures.\u2019 And, in Psal. cxxviii. 5. \u2018The Lord shall bless thee out of\nZion; and thou shalt see the good of Jerusalem all the days of thy\nlife.\u2019\n\n4. There are promises made to religious fasting on special occasions, as\nin Mat. vi. 17. \u2018When thou fastest, anoint thine head, and wash thy\nface; that thou appear not unto men to fast, but unto thy Father which\nis in secret, and thy Father which seeth in secret, shall reward thee\nopenly.\u2019\n\n5. There are promises made to alms-giving, in Prov. xi. 25. \u2018The liberal\nsoul shall be made fat; and he that watereth shall be watered also\nhimself.\u2019 And, in Eccl. xi. 1. \u2018Cast thy bread upon the waters; for thou\nshalt find it after many days.\u2019\u2014And in 2 Cor. ix. 6, 7, 8. \u2018He which\nsoweth bountifully shall also reap bountifully: God loveth a cheerful\ngiver, and is able to make all grace abound, _&c._\u2019\n\n6. There are promises made to believers, when they appear in the behalf\nof truth, at those times when it is opposed and perverted, that by this\nmeans it may not be run down, nor they confounded, or put to silence by\nits enemies, Luke xxi. 15. \u2018I will give you a mouth and wisdom, which\nall your adversaries shall not be able to gainsay, nor resist.\u2019\n\n7. There are promises made to the religious and strict observation and\nsanctification of the Lord\u2019s day, Isa. lvi. 2. \u2018Blessed is the man that\ndoth this; that keepeth the Sabbath from polluting it, and keepeth his\nhand from doing any evil.\u2019\n\n_2dly_, There are promises, contained in scripture, which respect God\u2019s\ngiving his people special grace, together with that joy, peace and\ncomfort that flows from it, which will be of great use to them, in order\nto their engaging aright in the duty of prayer.\n\n1. There are promises of the grace of faith, and others that are made to\nit; as it is said, in John vi. 37. \u2018All that the Father giveth to me\nshall come to me; and him that cometh to me I will in no wise cast out.\u2019\nAnd, in Eph. ii. 8. \u2018By grace are ye saved, through faith; and that not\nof yourselves; it is the gift of God.\u2019\n\n2. There are promises of the grace of repentance, in Rom. xi. 26. \u2018There\nshall come out of Zion the deliverer, and shall turn away ungodliness\nfrom Jacob.\u2019 And, in Ezek. xx. 43. \u2018Ye shall remember your ways, and all\nyour doings, wherein ye have been defiled, and ye shall lothe yourselves\nin your own sight, for all your evils that ye have committed.\u2019\n\n3. There are promises of love to God: Thus in Gal. v. 2. \u2018The fruit of\nthe Spirit is love.\u2019 And, 2 Tim. i. 7. \u2018God hath not given us the spirit\nof fear, but of power and love, and of a sound mind.\u2019 And, in Rom. v. 5.\n\u2018Hope maketh not ashamed, because the love of God is shed abroad in our\nhearts, by the Holy Ghost which is given unto us.\u2019 And, in 2 Thes. iii.\n5. \u2018The Lord direct your hearts into the love of God, and into the\npatient waiting for Christ.\u2019\n\n4. Another grace promised is an holy filial fear of God, in Jer. xxx.\n39, 40. \u2018I will give them one heart, and one way, that they may fear\nthem for ever, for the good of them, and of their children after them.\nAnd I will make an everlasting covenant with them, that I will not turn\naway from them to do them good; but I will put my fear in their hearts,\nthat they shall not depart from me.\u2019 And, in Hos. iii. 5. \u2018They shall\nfear the Lord and his goodness.\u2019\n\n5. Obedience to God\u2019s commands, which is an indispensable duty, is also\nconsidered as a promised blessing, in Deut. xxx. 8. \u2018Thou shalt return\nand obey the voice of the Lord, and do all his commandments which I\ncommand thee this day.\u2019\n\nMoreover, as there are promises of the graces of the Spirit, so the\ncomforts that flow from thence are also promised: Thus it is said in\nIsa. li. 12. _I, even I, am he that comforteth you._ And, in chap. xl.\n1. _Comfort ye, comfort ye my people: Speak ye comfortably to\nJerusalem_, &c. more particularly,\n\n(1.) There are promises of peace of conscience, which is a great branch\nof those spiritual comforts which God gives his people ground to expect:\nThus it is said in Isa. lvii. 18, 19. \u2018I will restore comforts unto him,\nand to his mourners. I create the fruit of the lips; peace, peace to him\nthat is afar off, and to him that is near, saith the Lord.\u2019 And, in\nchap. xxvi. 4. \u2018Thou wilt keep him in perfect peace, whose mind is\nstayed on thee; because he trusteth in thee.\u2019\n\n(2.) God has promised a good hope of eternal life, in 2 Thes. ii. 16.\n\u2018Now our Lord Jesus Christ himself, and God, even our Father, who hath\nloved us, and hath given us everlasting consolation, and good hope\nthrough grace, comfort your hearts.\u2019 And, in Rom. xv. 4. \u2018Whatsoever\nthings were written aforetime were written for our learning; that we\nthrough patience and comfort of the scriptures, might have hope.\u2019\n\n(3.) God has promised spiritual joy to his people, in Psal. lxiv. 10.\n\u2018The righteous shall be glad in the Lord, and shall trust in him; and\nall the upright in heart shall glory.\u2019 And, in Psal. xcvii. 11, 12.\n\u2018Light is sown for the righteous, and gladness for the upright in heart.\nRejoice in the Lord ye righteous; and give thanks at the remembrance of\nhis holiness.\u2019\n\nHere we shall consider a believer, when drawing nigh to God in prayer,\nas depressed and bowed in his own spirit, and hardly able to speak a\nword to him in his own behalf, as the Psalmist says, in Psal. lxxvii. 3,\n4. _I complained and my spirit was overwhelmed. I am so troubled that I\ncannot speak_; and how he may receive great advantage from those\npromises which he will find in the word of God; as,\n\n(_1st_,) When he complains of the wickedness, hardness and perverseness\nof his heart; in this case God has promised, in Ezek. xi. 19. \u2018I will\nput a new spirit within you, and I will take the stony heart out of your\nflesh, and will give you an heart of flesh.\u2019 And, in Jer. xxiii. 29. \u2018Is\nnot my word like a fire, saith the Lord, and like a hammer that breaketh\nthe rock in pieces.\u2019\n\n(_2d_,) When a believer is sensible of his ignorance, or, at least, that\nhis knowledge of divine truths bears no proportion to the means of\ngrace, which he has been favoured with, and that he is often destitute\nof spiritual wisdom, to direct his way, and carry him through the\ndifficulties he often meets with, as to what concerns his temporal or\nspiritual affairs: There are promises suited to this case, in Prov. ii.\n3-6. \u2018If thou criest after knowledge, and liftest up thy voice for\nunderstanding; if thou seekest her as silver, and searchest for her, as\nfor hid treasures; then shalt thou understand the fear of the Lord; and\nfind the knowledge of God.\u2019 And in James i. 5. \u2018If any of you lack\nwisdom, let him ask of God, that giveth to all men liberally and\nupbraideth not; and it shall be given him.\u2019\n\n(_3d_,) If they complain of the weakness of their memories, that they\ncannot retain the truths of God when they hear them; Christ has\npromised, in John xiv. 26. that the Holy Ghost shall _teach_ them _all\nthings, and bring all things to their remembrance_.\n\n(_4th_,) If they complain of their unthankfulness, or that they have not\nhearts disposed to praise God for the mercies they receive, he has\npromised, in Isa. 21. _This people have I formed for myself, they shall\nshew forth my praise._ And, in Psal. cxl. 14. _Surely the righteous\nshall give thanks unto thy name, the upright shall dwell in thy\npresence._\n\n(_5th_,) There are many who are not altogether destitute of hope that\nthey have the truth of grace, but yet are filled with trouble, as\napprehending that they do not make those advances, in grace, as they\nought, but seem to be at a stand, which they can reckon little other\nthan going backward, and they dread the consequences thereof; such may\ntake encouragement from those promises that respect a believer\u2019s growing\nin grace; as it is said, in John viii. 7. _Though thy beginning was\nsmall, yet thy latter end shall greatly increase._ And, in Isa. xl. 29,\n31. _He giveth power to the faint; and to them that have no might, he\nincreaseth strength. They that wait upon the Lord shall renew their\nstrength; they shall mount up with wings as eagles, they shall run and\nnot be weary, and they shall walk and not faint._ And if they complain\nof their unprofitableness under the means of grace, and not receiving\nany spiritual advantage by the various dispensations of providence which\nthey are under; there is a promise adapted to this case, in Isa. xlviii.\n17. _Thus saith the Lord thy Redeemer, the holy One of Israel, I am the\nLord thy God, which teacheth thee to profit, which leadeth thee by the\nway that thou shouldest go._\n\n(_6th_) Are they afraid that they shall fall away after having made a\nlong profession of religion? There is a promise which our Saviour\nhimself took encouragement from, though never liable to any fear of this\nnature, which a believer may apply to himself, as affording relief\nagainst these fears and discouragements, in Psal. xvi. 8. \u2018I have set\nthe Lord always before me; because he is at my right hand, I shall not\nbe moved.\u2019 And there is another which is more directly applicable to\nthis case, in 1 Cor. i. 8. \u2018Who shall also confirm you unto the end that\nye may be blameless in the day of our Lord Jesus Christ.\u2019 And if he is\nfallen, and, at the same time, afraid that he shall never be able to\nrise again, and recover what he has lost, there is another promise in\nPsal. xxxvi. 24, 28. \u2018Though he fall, he shall not be utterly cast down;\nfor the Lord upholdeth him with his hand. The Lord loveth judgment, and\nforsaketh not his saints:\u2019 And God also says, in Heb. xiii. 5. \u2018I will\nnever leave thee, nor forsake thee.\u2019\n\n(_7th_,) If a believer be under divine desertion, which he may be, and\nyet kept from apostacy; if he is mourning after the Lord, and earnestly\ndesiring that he would return to him; he may take encouragement from\nthat promise in Psal. xlii. 5. \u2018Why art thou cast down, O my soul; and\nwhy art thou disquieted in me? hope thou in God, for I shall yet praise\nhim for the help of his countenance.\u2019 And, in Jer. xxxi. 13, 14. \u2018Then\nshall the virgin rejoice in the dance, both young men and old together:\nFor I will turn their mourning into joy, and will comfort them, and make\nthem rejoice from their sorrow. And I will satiate the soul of the\npriests with fatness, and my people shall be satisfied with my goodness,\nsaith the Lord.\u2019\n\n(_8th_,) Is he cast down under a sense of the guilt of sin, and afraid\nof the punishment that will ensue? there are many promises in the word\nof God that respect the forgiveness of sin, in Psal. ciii. 3. \u2018Who\nforgiveth all thine iniquities: who healeth all thy diseases.\u2019 And, in\nPsal. cxxx. 4. \u2018There is forgiveness with thee, that thou mayst be\nfeared.\u2019 And, in Isa. xliii. 25. \u2018I, even I am he that blotteth out thy\ntransgressions for mine own sake, and will not remember thy sins.\u2019\n\n(_9th_,) Is a believer afraid of the last enemy, death, by reason of the\n_fear_ whereof _he is all his life-time subject to bondage_: Heb. ii.\n15. and Psal. xlviii. 14. \u2018This God is our God for ever and ever; he\nwill be our guide even unto death.\u2019 And, in Psal. xxiii. 4. \u2018Yea, though\nI walk through the valley of the shadow of death, I will fear no evil;\nfor thou art with me, thy rod and thy staff they comfort me.\u2019 And, in\nPsal. xxxvii. 37. \u2018Mark the perfect man, and behold the upright; for the\nend of that man is peace.\u2019 Thus we have considered the promises of God\nas suited to every condition, and, consequently, as affording matter of\nencouragement to us in drawing nigh to him in prayer.\n\n5. Those reproofs for sins committed, and threatenings which are\ncontained in the word of God, as a means to deter from committing them,\nmay be improved for our direction in prayer.\n\n(1.) As we are hereby induced to hate sin, beg strength to subdue and\nmortify it, and deprecate the wrath and judgments of God against those\nthat commit it.\n\n(2.) We are hereby led to see our desert of punishment, while we confess\nourselves to be sinners, and to bless God that he has not inflicted it\nupon us; but especially if he has given us ground of hope that he has\ndelivered us from that condemnation which was due to us for sin.\n\n(3.) They will be of use to us in prayer, as we are thereby led to have\nan awful sense of the holiness and justice of God, and to draw nigh to\nhim with fear and trembling, lest we should provoke his wrath by our\nunbecoming behaviour in his presence, and thereby bring on ourselves a\ncurse instead of a blessing.\n\n6. The word of God is of use for our direction in prayer, as it contains\nmany examples of the performance of this duty in a right manner by the\nsaints, whose graces, and the manner in which they have drawn nigh to\nGod, are proposed for our imitation in this duty: Thus we read of\nJacob\u2019s wrestling with God, and his great importunity, when it is said,\nin Hos. xii. 4. \u2018He had power over the angel, and prevailed; he wept and\nmade supplication unto him;\u2019 as referring to what is mentioned in Gen.\nxxxii. 26, 28. \u2018The angel,\u2019 that is, Christ, says, \u2018let me go, for the\nday breaketh,\u2019 _q. d._ cease thy importunity, which thou hast maintained\nto the breaking of the day; during which time I have given thee no\nencouragement that I will grant thy request. Jacob persists in his\nresolution, and says, \u2018I will not let thee go, except thou bless me;\u2019\nthat is, I will not leave off importuning thee, till thou givest me a\ngracious answer: Upon which, our Saviour says, \u2018as a prince hast thou\npower with God,\u2019 that is, with me, \u2018and with men,\u2019 to wit, with Esau thy\nbrother, \u2018and hast prevailed:\u2019 So that he shall do thee no hurt, in ver.\n28. but his heart shall be turned toward thee.\n\nAgain, we read of Abraham\u2019s humility in prayer, when he says, in Gen.\nxviii. 27. \u2018Behold now, I have taken upon me to speak unto the Lord,\nwhich am but dust and ashes.\u2019 And, in ver. 30. \u2018Oh! let not the Lord be\nangry, and I will speak.\u2019\n\nWe also read of David\u2019s sincerity, in Psal. xvii. 1. \u2018Attend unto my\ncry, give ear unto my prayer that goeth not out of feigned lips;\u2019 and of\nHezekiah\u2019s addressing himself to God with tears in his sickness; upon\nwhich, he immediately received a gracious answer, in Isa. xxxviii 3, 5.\nand when he was recovered, he gives praise to God, in ver. 19. \u2018The\nliving, the living, he shall praise thee as I do this day: The Father to\nthe children shall make known thy truth.\u2019\n\nWe have an instance of Jonah\u2019s faith in prayer, when his disobedience to\nthe divine command, had brought him into the utmost distress, in Jonah\nii. 2, 4. \u2018Out of the belly of hell cried I, and thou heardest my voice.\nThen I said, I am cast out of thy sight; yet will I look again toward\nthy holy temple.\u2019\n\nWe have also an instance of Daniel\u2019s drawing nigh to God with an\nuncommon reverence, and awful fear of his divine Majesty, and an account\nof the manner in which he addresses himself to him, with confession of\nthose sins which Israel had been guilty of, in Dan. ix. 4, 5. \u2018I prayed\nunto the Lord my God, and made my confession, and said, O Lord, the\ngreat and dreadful God, keeping the covenant, and mercy to them that\nlove him, and to them that keep his commandments: We have sinned, and\ncommitted iniquity, and have done wickedly, and have rebelled, even by\ndeparting from thy precepts, and from thy judgments.\u2019 And we have this\nhumble confession and supplication, continued to ver. 19. and then an\naccount of the success thereof, in the gracious answer that God sent him\nby an angel from heaven.\n\nWe also read of Joshua\u2019s interceding for Israel, when he \u2018fell upon his\nface before the ark of the Lord, with his clothes rent,\u2019 Josh. vii. 6.\nand we have the plea that he makes use of in ver. 9. \u2018What wilt thou do\nunto thy great name.\u2019\n\nWe have also an instance of fervency in Moses, (when pleading for the\npeople, after they had worshipped the golden calf,) who prefers God\u2019s\nglory to his own happiness; and had rather have no name in the church,\nor be _blotted out of the book which_ God had _written_, than that his\n_wrath_ should _wax hot against Israel, to consume them_; of which we\nhave an account in Exod. xxxiii. 10, 11, 31, 32.[110]\n\nThere are many other instances of this nature mentioned in scripture;\nwhich, for brevity sake, I pass over; and, indeed, the whole book of the\nLamentations is of use to direct us in prayer, under pressing\nafflictions, either feared or undergone; and the book of Psalms is a\ndirectory for prayer to the believer, suited to every condition which he\nmay be supposed to be in, and of praise for mercies of all kinds,\nwhether temporal or spiritual. And the same may be said of many other\nparts of scripture.\n\nFrom what has been said concerning the word of God being a direction to\nus in prayer, we may infer,\n\n(1.) That, as reading the scriptures in our families and closets, is a\ngreat help to raise our affections, and bring us into a praying frame:\nSo the application of scripture-doctrines and examples to our own case,\nwill supply us with fit matter and expressions upon all occasions, when\nwe draw nigh to God in this duty.\n\n(2.) The pretence of some that they know not how to pray, or that they\ncannot do it without a prescribed form, arises, for the most part, from\nan unacquaintedness with, or a neglect to study the scriptures, to\nanswer this end.\n\n(3.) Since the word of God is a directory for prayer, we ought not to\naffect modes of expression, or human strains of rhetoric, which are not\ndeduced from, or agreeable to scripture; but, on the other hand, we are\nto use such a simplicity of style, and spirituality of expression, as we\nfind contained therein; especially in those parts thereof, as are more\ndirectly subservient to this duty.\n\n(4.) It will be of very great use for us sometimes, in the course of our\nreading scripture, especially in private, to turn what we read into\nprayer, though it do not contain in itself the form of a prayer; as when\nwe read of the presumptuous sins committed by some, and the visible\nmarks of God\u2019s displeasure that ensued hereupon, we ought to lift up our\nhearts to him, to keep us from them; or, if we have reason to charge\nourselves as guilty of them, that we may be humbled, and obtain\nforgiveness from him. And when we read, the excellent characters of some\nof the saints, in scripture, we ought to pray that God would enable us\nto be followers of them herein; or when, in some parts thereof,\nbelievers are represented as praying for particular mercies, we ought,\nat the same time, to lift up our hearts to God for the same: This will\nbe a means, not only to furnish us with matter and proper expressions in\nprayer; but to excite our affections when we engage in this duty, in\nthose stated times which are set apart for it. This leads us to\nconsider,\n\nIII. That there is a special rule of direction contained in that form of\nprayer which Christ taught his disciples, commonly called _the Lord\u2019s\nprayer_. This prayer is mentioned only by two of the evangelists, _viz._\nMatthew, in chap. vi. 8,\u201413. and Luke, in chap. xi. 2, 3, 4. in which we\nmay observe, that though there be a perfect harmony between them, as\nthere is between all other parts of scripture, as to the matter or sense\nof them; yet it is obvious to all who compare them together, that there\nis some difference as to the mode of expression; particularly as to the\n_fourth_ and _fifth_ petition, (and that not only in the translation, as\nbeing sufficiently just, but in the original) which there would not have\nbeen, had it been designed for a form of prayer.\n\n1. In the fourth petition, Luke teaches us to say, _Give us day by day\nour daily bread_: Whereas, in Matthew, it is expressed, _Give us this\nday our daily bread_, in which there are different ideas contained in\nthe respective words. This is very common, when the same sense, for\nsubstance, is laid down in different parts of scripture.[111] _Give us\nthis day our daily bread_, contains a petition for what we want at\npresent; and, Give us _this, day by day_, implies, that these wants will\ndaily recur upon us, in which it will be necessary to desire a supply\nfrom God; and therefore, if both these accounts of this petition be\ncompared together, we are hereby directed to pray, Lord, give us the\nblessings which we want at present; and let these wants be daily\nsupplied, as we shall stand in need of a supply from thee.[112]\n\n2. In the fifth petition, Luke directs us to pray, _Forgive us our sins;\nfor we also forgive every one that is indebted to us_: Whereas, in\nMatthew, the expression is very different, viz. _Forgive us our debts as\nwe forgive our debtors_.\n\n3. The evangelist Luke leaves out the doxology, _For thine is the\nkingdom, and the power, and the glory, for ever. Amen_; which Matthew\nadds.\n\nFrom hence, I conceive, it may be inferred, that our Saviour\u2019s design,\nin dictating this prayer to his people, was not that they should confine\nthemselves wholly to the mode of expression used therein, without the\nleast variation; for then, doubtless, the two Evangelists would have\nlaid it down in the very same words; but he rather designed it as a\ndirectory respecting the matter of prayer.\n\nI am sensible it will be objected to this, that the preface, which Luke\nprefixes to it, is, _when we pray, say, Our Father_, &c. which seems to\nintimate that these very words should be used, and no other: But to this\nit may be replied, that the evangelist Matthew, who beyond dispute, laid\ndown this prayer more fully than Luke does, says, by way of preface to\nit, _After this manner pray ye_; which seems to be an intimation that it\nwas designed rather to be a directory, as to the matter of prayer, than\na form of words to be used without the least variation; and therefore I\ncannot but think, that what Luke says, _when you pray, say_, &c. imports\nnothing else but, _pray after this manner_.\n\nIt farther appears, that our Saviour principally designed this prayer as\na directory, respecting the matter of our petitions, rather than a form;\nbecause it does not explicitly contain all the parts of prayer, nor\nparticularly, confession of sin, or thankful acknowledgment of mercies.\nI say, it does not contain these explicitly, but only implicitly, as a\ndeduction, or inference from the petitions themselves; as when we say,\n_Forgive us our debts_, or sins, this supposes that we acknowledge\nourselves to be sinners. It cannot be denied, but that there are some\nexpressions which contain matter of thanksgiving; as when we pray,\n_Hallowed be thy name_, it implies, a thankful acknowledgment of all\nthose instances in which God has sanctified his name, as well as a\ndesire that he would do it, _q. d._ thou hast, in the various\ndispensations of thy providence; and in all thine holy institutions, set\nforth the glory of thy perfections that thou mayest be adored and\nmagnified by thy creatures; this we own with thankfulness at the same\ntime that we desire the continuance thereof. And when we pray, _Give us\ndaily bread_; we do, in effect, acknowledge the bounty of his\nprovidence, from whence we receive all the comforts of life, and the\nlarge share thereof, which he has communicated to us, whereby our wants\nhave hitherto been supplied. This, I say, is an implicit direction for\nthanksgiving. But if our Saviour had designed that it should be a\nperfect form of words, to be used without varying in the least from\nthem, he would have given us some more full and direct account of what\nsins we are to acknowledge, and what mercies we are to thank him for,\nwhich is more plainly contained in some other scriptures, than it can be\nsupposed to be in this prayer; therefore, it seems to be principally\ndesigned as a rule for our direction what we are to ask for; or how that\npart of prayer, which includes in it petition, ought to be performed,\nagreeably to the mind and will of God.\n\nMoreover, there is no explicit mention of the Mediator, in whose name we\nare to pray; nor of his obedience, sufferings, or intercession, on which\nthe efficacy of our prayers is founded, which our faith is to have a\ngreat regard unto. These things therefore are to be supplied by what we\nfind in other parts of scripture, all which, taken together, give us a\nperfect directory for prayer; though neither this, nor any other prayers\nused in scripture, sufficiently appear to have been designed as a form\nof words which we are to confine ourselves to, without the least\nvariation from them.\n\nAs to what is observed in the latter of the answers, under our present\nconsideration, _viz._ that the Lord\u2019s prayer is not only for direction,\nas a pattern, but may be used as a prayer, provided it be done in a\nright manner. It is granted that the Lord\u2019s prayer is of use, as a\npattern and rule for our direction, in common with all other prayers\ncontained in scripture; but the main difficulty relating to this matter,\nis, whether our Saviour designed that his disciples, and the church, in\nall following ages, should confine themselves to the words thereof, so\nfar as that the mode of expression should not be, in the least, altered,\nor any thing added to the petitions contained therein, how agreeable\nsoever it be to the sense, and words of scripture. This does not seem to\nhave been his intention therein; and, as it will not be denied by any,\nthat every one of the petitions contained in it, may be interspersed and\njoined with other petitions to God in prayer, so, when this has been\ndone, or, at least, the sense thereof expressed in other words, it will\nbe very hard to prove that it is absolutely necessary that these\npetitions should be recollected, and prayed over again, in the same\nmethod in which they are laid down in this prayer, barely for the sake\nof our making use of it as a form; especially if this is not expressly\ncommanded by our Saviour, as it does not sufficiently appear to be, if\nwhat was before observed be true, that those words, _When we pray, say,\nOur Father_, &c. implies nothing else but, _pray after this manner_.\n\nHowever, I would be very far from censuring or blaming the practice\nobserved by many of the reformed churches, who conclude their _ex\ntempore_, or premeditated prayers with it, provided it be done with\nunderstanding, reverence, and suitable acts of faith, as any other\npetition contained in scripture may be made use of by us in prayer; not\nonly in words agreeable thereunto, but in the express words thereof. The\nprincipal thing that I would militate against, is not so much the using\nthe words, as doing this in a formal way, supposing that the bare\nrecital of them doth, as it were, sanctify our other prayers; which,\nthough very agreeable to the sense thereof, are, as some suppose,\nrendered so incomplete, that they will hardly be regarded by God without\nit. And I cannot but conclude the Papists highly to blame, who think the\nfrequent repetition of it, though in a tongue unknown to the common\npeople, is not only necessary, but, in some measure, meritorious. And\nthe practice of some ignorant superstitious persons, who think that it\nmay be made use of as a charm; and that the words thereof repeated, as\nthe Jews of old did their Phylacteries, as a means to drive away evil\nspirits, is not only to be disapproved, but it is a vile instance of\nprofaneness, very remote from the design of our Saviour in giving it.\n\nFootnote 110:\n\n  Vide ante vol. I. p. 19. in note.\n\nFootnote 111:\n\n  The petition in Luke offered daily, is equivalent to that in Matthew.\n\nFootnote 112:\n\n  \u03b5\u03c0\u03b9\u03bf\u03c5\u03c3\u03b9\u03bf\u03bd is found only in this prayer, and rather means _necessary_.\n\n\n\n\n                      Quest. CLXXXVIII., CLXXXIX.\n\n\n    QUEST. CLXXXVIII. _Of how many parts doth the Lord\u2019s prayer\n    consist?_\n\n    ANSW. The Lord\u2019s prayer consists of three parts, a preface,\n    petitions, and a conclusion.\n\n    QUEST. CLXXXIX. _What doth the preface of the Lord\u2019s prayer teach\n    us?_\n\n    ANSW. The preface of the Lord\u2019s prayer [contained in these words,\n    _Our Father which art in heaven_] teacheth us, when we pray, to draw\n    near to God with confidence of his fatherly goodness, and our\n    interest therein, with reverence, and all other child-like\n    dispositions, heavenly affections, and due apprehensions of his\n    Sovereign power, majesty, and gracious condescension; as also to\n    pray with, and for others.\n\nIn this prayer we are taught to begin our prayers with a preface, and\ntherein to make an explicit mention of the name of God, and some of his\ndivine perfections. The preface to this prayer is contained in these\nwords; _Our Father which art in heaven_. In which we may observe, that\nwe are to draw near to God with reverence, and suitable apprehensions of\nhis sovereign power, majesty, and other divine perfections, and with an\nholy confidence of his fatherly goodness; and that we are to pray with,\nand for others, which may be inferred from his being styled, _Our\nFather_; by which we are instructed to begin our prayers with some\nexpressions of reverence, agreeable to the nature of the duty that we\nare engaged in, whereby we express the sense we have of his essential or\nrelative glory, of which we have various instances in scripture, wherein\nGod\u2019s people, in addressing themselves to him, have made mention of his\nglorious names, titles, and attributes, in variety of expressions. Thus\nDavid, in his Psalms, that contain the matter and form of prayers,\nsometimes begins them with the name of God, to whom they are directed;\nas when he says, _God be merciful unto us, and bless us_, &c. Psal.\nlxvii. 1. And elsewhere, _O God! thou art my God_, Psal. lxiii. 1. And\nsometimes he makes mention of his name _Jehovah_; which we translate\n_Lord_: Thus he says, _O Lord, rebuke me not in thy wrath_, &c. Psal.\nxxxviii. 1. And elsewhere, _I will love thee, O Lord, my strength_,\nPsal. xviii. 1. And, _O Lord, our Lord, how excellent is thy name in all\nthe earth_, Psal. viii. 1. And Solomon begins his prayer at the\nconsecration of the temple; _Lord God of Israel, there is no God like\nthee in heaven above, or earth beneath; who keepest covenant and mercy\nwith thy servants that walk before thee with all their heart_, 1 Kings\nviii. 23. And Ezra begins his prayer, _O my God! I am ashamed, and blush\nto lift up my face to thee, my God!_ Ezra ix. 6. And Daniel expresses\nhimself thus, in the preface to his prayer, _O Lord, the great and\ndreadful God, keeping the covenant, and mercy to them that love him, and\nto them that keep his commandments_, Dan. ix. 4. These are all\nexpressions, that denote reverence, and adoration; which, together with\nother instances of the like nature, are of use for our direction, as to\nwhat respects the preface, or beginning of our prayers to God; but the\npreface to the Lord\u2019s prayer is somewhat different; in which we are\ntaught,\n\n1. To address ourselves to God as a Father; which relation includes in\nit,\n\n(1.) Something common to mankind in general; in which respect we are to\nadore him as our Creator, our Owner, and Benefactor, _in whom we live,\nand move, and have our being_, Acts xvii. 28. as the prophet says, _Have\nwe not all one Father? hath not one God created us?_ Mal. ii. 10. And\nelsewhere it is said, _He formeth the spirit of man within him_, Zech.\nxii. 1. upon which account he is called, _the God of the spirits of all\nflesh_, Numb. xvi. 22. and, _the Father of spirits_, Heb. xii. 9.\n\n(2.) God being a Father to his people, sometimes denotes that external\ncovenant-relation which they stand in to him, as a people called by his\nname, favoured with the means of grace, and as such, the objects of that\ncare and goodness, which he is pleased to extend to those whom he\ngoverns by laws given by special revelation from heaven, and encourages\nto wait on him in those ordinances, in which they may hope for his\npresence, and also promises all saving blessings to those that give up\nthemselves to him by faith. In this sense we are to understand those\nscriptures, in which God says, _Israel is my son, even my first-born_,\nExod. iv. 22. And, _I have nourished and brought up children, and they\nhave rebelled against me_, Isa. i. 2. And, _Wilt thou not, from this\ntime cry to me, My Father, thou art the guide of my youth_, Jer. iii. 4.\n\n(3.) The relation which God stands in to his people, as a Father, is\nsometimes taken in the highest sense, as implying in it discriminating\ngrace, or special love, which he is pleased to extend to the heirs of\nsalvation. Thus he is called so by right of redemption; in which respect\nChrist is styled, _The everlasting Father_, Isa. ix. 6. as being the\nHead and Redeemer of his people. And the church says, _Thou, O Lord, art\nour Father, our Redeemer; thy name is from everlasting_, chap. lxiii.\n16. And believers are called his children by regeneration; in which\nrespect they are said to be _born of God_, John i. 13. and to be _made\npartakers of a divine_, 2 Pet. i. 4. that is, an holy and spiritual\n_nature_, which had its rise from God, when he was pleased to instamp\nhis image upon them, consisting in holiness and righteousness. They are\nalso called the children of God by adoption; thus he is said to have\n_predestinated them to the adoption of children by Jesus Christ to\nhimself_, Eph. i. 5. and they are said to _receive the adoption of\nsons_, Gal. iv. 5. and as such, have a right to the inheritance of\nchildren, Rom. viii. 17. compared with Col. i. 12.\n\nThese various senses in which God is said to be a Father to man, may\nserve for our direction when we style him, _Our Father_, in prayer.\nUnregenerate persons, when they pray to God, can ascend no higher than\nwhat is contained in their relation to him as a God of nature, and of\nprovidence; who are obliged to adore him for the blessings which they\nhave received from him, as the effects of common bounty, which include\nin them all the blessings which belong to this life, together with his\npatience, forbearance, and long-suffering, which delays to inflict the\npunishment that sin deserves. Therefore, when they say, _Our Father_,\nthey acknowledge that they derive their being from him, and though they\ncannot lay claim to the benefits of Christ\u2019s redemption, yet they\nconfess their obligations to God as their Creator; and consider him as\nhaving given them souls capable of spiritual blessings, and themselves\nas daily receiving the good things of this life from him, and dependent\non him for those things that tend to the comfort and support of life.\nThey also stand in need of those blessings which are suited to the\nnature of the soul, and consequently beg that they may not remain\ndestitute of those things that may conduce to their everlasting welfare;\nand therefore they may use the Psalmist\u2019s words, _Thy hands have made\nme, and fashioned me: Give me understanding, that I may learn thy\ncommandments_, Psal. cxix. 73.\n\nAs for those who are God\u2019s children, by an external covenant-relation,\nthere is something more implied therein, than barely their being\ncreatures; for herein they are led to adore him for those discoveries\nthat he has made in the gospel, of the way of salvation by Jesus Christ,\nwho calls and invites sinners to come to him, and encourages them to\nhope, that those who are enabled to do so in a right manner, he will, in\nno wise, cast out; therefore, when they call upon God as their Father in\nprayer, it is, in effect, to say; Lord, we cannot conclude ourselves to\nbe thy children, as redeemed, effectually called and sanctified; nor can\nwe lay claim to the inheritance laid up for thy saints in heaven; yet we\nare encouraged to wait on thee in the ordinances of thine appointment,\nand to hope for thy special presence therein, whereby they may be made\neffectual for our salvation. We are, indeed, destitute of special grace,\nand cannot conclude that we have a right to the saving blessings of the\ncovenant; yet, through thy great goodness, we still enjoy the means of\ngrace. We have not been admitted to partake of Christ\u2019s fulness, nor to\neat of the bread of life; yet we are thankful for those blessings of thy\nhouse, which thou art pleased to continue to us; and since thou still\nincludest us in the number of those who are thy children as favoured\nwith the gospel, we humbly take leave, upon this account, to call thee\nour Father, and to wait and hope for thy salvation, and continue to\nimplore that grace from thee, which will give us a right to the best of\nblessings that we stand in need of.[113]\n\nAs for those who are God\u2019s children in the highest sense, by redemption,\nregeneration, and adoption, they may draw nigh to him, with an holy\nboldness; for these have, as the apostle expresseth it, the _Spirit of\nadoption whereby they cry, Abba, Father_; they have reason to adore him\nfor privileges of the highest nature, that he has conferred upon them,\nand to encourage themselves that he will bestow upon them all the\nblessings they stand in need of as to this, or a better world. These may\ndraw nigh to God with confidence of his fatherly goodness, and their\ninterest therein; which they ought to take notice of and improve, in\norder to their drawing nigh to him, in a right manner, in prayer, as\nwell as to induce them to behave themselves, in the whole course of\ntheir conversation, as those who are taken into this honourable relation\nto him. Accordingly,\n\n[1.] This should raise their admiring thoughts of him, that they, who\nwere, by nature, strangers and enemies to him, should be admitted to\npartake of this inestimable privilege; as the apostle says, _Behold what\nmanner of love the Father hath bestowed upon us, that we should be\ncalled the sons of God!_ 1 John iii. 1.\n\n[2.] We should also take encouragement from hence, to hope that he will\nhear and answer our prayers, though very imperfect, so far as it may\ntend to his glory and our real advantage. Thus our Saviour says, _If ye\nthen, being evil, know how to give good gifts unto your children, how\nmuch more shall your Father, which is in heaven, give good things to\nthem that ask him?_ Matt. vii. 11. Do we pray for spiritual blessings,\nsuch as the increase of grace, strength against corruption, and to be\nkept from temptation, or falling by it? we have ground to conclude that\nthese shall be granted us, inasmuch as they are purchased for us by\nChrist, promised in the covenant of grace, as we have the earnest and\nfirst-fruits of the Spirit in our hearts, whereby we are sealed unto the\nday of redemption. And when we pray for temporal blessings, we have\nreason to hope they shall be granted, if they be necessary for us, since\nour Saviour says, _Our heavenly Father knoweth that we have need of all\nthese things_, Matt. vi. 32.\n\n[3.] This should excite in us those child-like dispositions, which are\nagreeable to this relation, not only when we draw nigh to God in prayer,\nbut in the whole conduct of our lives. And it includes in it,\n\n_1st_, Humility and reverence, which is not only becoming those who have\nan interest in his love, and a liberty of access into his presence, with\nhope of acceptance in his sight; but it is what we are obliged to, as\nhis peculiar people, and a branch of that honour which is due to him as\nour God and Father. Thus he says, by the prophet, _A son honoureth his\nfather_, Mal. i. 6. whereby he intimates that this is the character and\ndisposition of those that stand in the relation of children to him. And\nthe apostle argues from the less to the greater, when he says, that _we\nhave had fathers of our flesh, which corrected us, and we gave them\nreverence, shall we not much rather be in subjection to the Father of\nSpirits_, Heb. xii. 9.\n\n_2dly_, Patience under rebukes, considering our proneness to go astray,\nwhereby we not only deserve them, but they are rendered necessary; and\nespecially when we consider that they flow from love, and are designed\nfor our good; as the apostle says, _Whom the Lord loveth he chastneth,\nand scourgeth every son whom he receiveth_, ver. 6.\n\n_3dly_, Another child-like disposition is being grieved for our Father\u2019s\nfrowns; especially that we have incurred his displeasure by our\nmisbehaviour towards him; and it contains in it a readiness to confess\nour faults, and a carefulness to avoid them for the future.\n\n_4thly_, Contentment with the provision of our Father\u2019s house, whatever\nit be. We shall never, indeed, have the least cause to complain of\nscarcity, as the returning prodigal in the parable says, that even the\n_hired servants of his father, had bread enough, and to spare_, Luke xv.\n17. It can hardly be supposed that he who is at the fountain head, can\nperish for thirst; nevertheless, though we are not straitened in God,\nyet we are often straitened in our bowels, through the weakness of our\nfaith, when we are not inclined to receive what God holds forth to us in\nthe gospel; and then we are discontented and uneasy, while the blame\nlies at our own door; whereas, if we behaved ourselves as the children\nof such a Father, we should not only be pleased with, but constantly\nadore and live upon that fulness of grace that there is in Christ; and\nwhether he is pleased to give us more or less of the blessings of common\nprovidence, we should learn, _in whatsoever state we are, therewith to\nbe content_, Phil. iv. 11.\n\n_5thly_, Obedience to a father\u2019s commands, without disputing his\nauthority, or right to govern us, is another child-like disposition.\nThus when we draw nigh to God as to our Father, we are to express a\nreadiness to do whatever he requires, whereby we not only approve\nourselves subjects under a law, but, as the apostle styles it, _Obedient\nchildren_, as being _holy in all manner of conversation_, 1 Pet. i. 14,\n15.\n\n_6thly_, Another disposition of children is, that they have a fervent\nzeal for their father\u2019s honour, and cannot bear to hear him reproached\nwithout the highest resentment. Thus the children of God, how much\nsoever they may be concerned about their own affairs, when injuriously\ntreated by the world, are always ready to testify their utmost dislike\nof every thing that reflects dishonour on him, or his ways.\n\n_7thly_, Another child-like disposition is love, which the relation of a\nfather engages to. Thus when we draw nigh to God as our Father, we\nexpress our love to him, which is founded in his divine excellencies,\nwhich render him the object of the highest delight and esteem.\n\n_8thly_, He that has a child-like disposition, retains a grateful sense\nof the obligations that he is under to his Father. Thus we ought to be\nduly sensible of all the favours which we have received from God, which\nare more than can be numbered; the contrary hereunto, is reckoned the\nbasest ingratitude and disingenuity, altogether unbecoming the temper of\nchildren. Thus Moses says to Israel, _Do ye thus requite the Lord, O\nfoolish people and unwise? Is not he thy Father who hath bought thee?\nhath he not made, and established thee?_ Deut. xxxii. 6. A believer\u2019s\nobligations to God are so very great, that he cannot look back upon his\nformer state, or consider what he was, how vile and unworthy of any\nregard from him, how miserable and unable to help himself, when he first\nhad compassion on him, without seeing himself under the strongest\nengagements to be entirely, and for ever, his; which is a becoming\nbehaviour towards such a Father.\n\n_9thly_, Love to all that are related to us as children of the same\nFather, is another child-like disposition. In like manner our love to\nthe saints and faithful brethren in Christ, is a temper becoming the\nchildren of God; and, indeed, it is no other than a loving God in them,\nas we behold his image instamped upon them; and hereby we express the\nhigh esteem we have for regenerating grace, whereby God is denominated\nour common Father; and we, being acted by the same principle, are\nobliged and inclined to love as brethren. Thus they who love God, are\ninduced to love his children, as the apostle says, _Every one that\nloveth him that begat, loveth him also that is begotten of him_, 1 John\nv. 1. and he also assigns this as an evidence that _we are passed from\ndeath to life, because we love the brethren_, chap. iii. 14. Thus\nconcerning our drawing nigh to God, as to a Father, as we are taught to\ndo in this prayer.\n\n2. We are directed, in this prayer, to draw nigh to God, as being in\nheaven; which is the most glorious part of the frame of nature, in which\nhis power, wisdom, and goodness is eminently displayed, as he designed\nit to be an eternal habitation for the best of creatures, to whom he\nwould discover more of his glory than to any others; and in this respect\nit is called his _throne_, Acts vii. 49. And this leads us,\n\n(1.) To have high and awful thoughts of the majesty and greatness of\nGod, whom all the hosts of heaven worship, with the utmost reverence,\nand are satisfied with the immense treasure of his goodness. We\ntherefore take occasion from hence to admire his infinite condescension,\nthat he will look upon creatures here below; thus Solomon, in his prayer\nsays, _Will God, indeed, dwell on the earth? behold the heaven, and the\nheaven of heavens cannot contain thee_, 1 Kings viii. 27. will he\ntherefore look down upon those, who are so mean, deformed, and destitute\nof his image, as we are, who dwell in houses of clay, and deserve to be\nbanished out of his sight?\n\n(2.) It should also be improved by us to teach us humility and modesty,\nin our conceptions and discourse, concerning God, and divine things: It\nis but a little that we know of the affairs of the upper world, and the\nway and manner in which God is pleased to manifest himself to his saints\nand angels there; and we know much less of his divine perfections, which\nthe inhabitants of heaven adore, being sensible of the infinite distance\nthey stand at from him, as creatures, upon which account they cannot\ncomprehend, or find out the Almighty to perfection; and shall we pretend\nto search out the secrets of his wisdom, or express ourselves in prayer,\nas though we were speaking to one that was our equal, or could fathom\nthe infinite depths of his unsearchable counsels? Thus Solomon\u2019s advice\nmay be well adapted to this case, _Be not rash with thy mouth, and let\nnot thine heart be hasty to utter any thing before God; for God is in\nheaven, and thou upon earth; therefore let thy words be few_, 1 Kings\nviii. 27. We are not to think that we may say what we please, or be rash\nand inconsiderate in what we say, when we are _before the Lord; for he\nis in heaven_: And when it is farther inferred, that _therefore our\nwords should be few_, that is, we should not think that the efficacy of\nour prayers depends upon the multitude of our words; or if we speak more\nor less to God, our expressions ought not to be bold, rash, hasty, or\ninconsiderate, but with a becoming decency and reverence, as those who\nare speaking to the majesty of heaven.\n\n(3.) It should put us upon meditating frequently on the glory of the\nheavenly state, as those who hope at last, to be joined with that happy\nand numerous assembly, who are, in God\u2019s immediate presence, in heaven:\nand therefore our conversation should be there; and we should profess\nourselves to be sojourners here on earth, seeking a better country,\nlooking and waiting for the glorious appearing of the great God, our\nSaviour; and hoping, that when he comes, he will receive us to heaven,\nwhere our hearts are at present, as our treasure is there.\n\n3. We are, in this prayer, farther taught, that it is our duty to pray\nwith, and for others, as we say, _Our Father_: Hereby we signify our\nrelation to, and concern for, all the members of Christ\u2019s mystical body;\ntherefore, if we do not join with others in prayer, we are to have them\nupon our hearts, who are the objects of Christ\u2019s special love and care.\nThis argues, that we have a sympathy with all those who are exposed to\nthe same wants and miseries with ourselves; and we take a great deal of\ndelight in considering them as subjects of the same common Lord, joining\nin the same profession with ourselves; concerning whom, we desire and\nhope that we shall be glorified together.\n\nMoreover, if we join with others in prayer, so that the whole assembly\nmake their supplications by one that is their mouth, to God; this is\nwhat we call social worship: Therefore it is our duty to pray with, as\nwell as for others; and in this case we must take heed that nothing be\ncontained in united prayer, but what the whole assembly may join in, as\nbeing expressive of their faith, desires, or experiences; otherwise\nthere cannot be that beautiful harmony therein, such as the nature and\ndesign of the duty we are jointly engaged in, calls for: and this is\nagreeable to social or united prayers, in which all the petitions are to\nbe adapted to the particular case of every one who addresses himself to\nGod, how numerous soever the worshipping assembly may be; and therefore\nwe are obliged to make use of that mode of expression, in which we are\ntaught to say, _Our Father_.\n\nThus our Saviour directs us how we should begin our prayers to God; and,\ninasmuch as this ought to be reduced to practice, I shall give a summary\naccount of what is contained in this preface; that we may be furnished\nwith matter taken from thence, in order to our addressing ourselves to\nGod in prayer, in a way agreeable thereunto, when we come into his\npresence with such a frame of spirit as the importance of the duty\nrequires; accordingly we are to express ourselves to this purpose, \u201cO\nour God, we desire to draw nigh to thee with a becoming reverence, and\nan awful sense of thine infinite perfections: When we consider thee as a\njealous God, and ourselves as sinful, guilty creatures, we might well be\nafraid to come before thee; but thou hast encouraged us to approach thy\npresence as to a Father, in, and through the merits and mediation of our\nLord Jesus Christ; and therefore we come with an humble boldness before\nthy throne of grace, confessing that though we are called thy children,\nwe have been very undutiful and rebellious against thee, and therefore\nunworthy of that relation or of the inheritance which thou hast laid up\nfor those whom thou hast ordained to eternal life. Thou, O Lord, hast\nestablished thy throne in the heavens, where there is an innumerable\ncompany of angels and spirits of just men made perfect, who all behold\nthy face, and are made completely blessed in thine immediate presence:\nAs for us, we dwell in houses of clay; but we earnestly beg that we may\nbe made meet for, and then admitted into that happy society, that we may\nworship thee in a more perfect manner than we are capable of doing in\nthis imperfect state. May all the powers and faculties of our souls be\nrenewed, and influenced by thy holy Spirit, that we may have our\nconversation in heaven, whilst we are here below, and in all things, may\nbe enabled to approve ourselves thy children, have a constant sense of\nduty, and the manifold obligations thou hast laid us under, that we may\nlove, delight in, and submit to thee in all things, and have a fervent\nzeal for the honour of thy name as becomes thy children, that we,\ntogether with all thy faithful servants, may be under thy safe\nprotection here, and be received to thy glory hereafter.\u201d\n\nFootnote 113:\n\n  Qu. For _Father_ is designed in its appellative sense, and _our_ as a\n  covenant-plea.\n\n\n\n\n                              Quest. CXC.\n\n\n    QUEST. CXC. _What do we pray for the first petition?_\n\n    ANSW. In the first petition [which is, _Hallowed be thy Name_,]\n    acknowledging the utter inability and indisposition that is in\n    ourselves and all men to honour God aright, we pray that God would,\n    by his grace, enable and incline us, and others, to know, to\n    acknowledge, and highly to esteem him, his titles, attributes,\n    ordinances, word, works, and whatsoever he is pleased to make\n    himself known by, and to glorify him in thought, word, and deed;\n    that he would prevent and remove atheism, ignorance, idolatry,\n    profaneness, and whatsoever is dishonourable to him; and, by his\n    over-ruling providence, direct and dispose of all things to his own\n    glory.\n\nHaving considered the preface to the Lord\u2019s prayer, the next part of\nwhich it consists, is petitions; and these are six, which are laid down\nin this method.\n\n1. We are taught to pray for what concerns God\u2019s glory, which is the\nhighest and most valuable end; and therefore ought first to be prayed\nfor: And this is the subject-matter of the three first petitions.\n\n2. We are directed to pray for what respects our own advantage, which is\ncontained in the three last petitions, in which we are directed to pray\nfor outward blessings, as in the fourth petition, and then for\nspiritual, without which outward blessings would afford us no relish or\nsavour, nor render us truly happy. These spiritual blessings include in\nthem either forgiveness of sin, and this we pray for in the fifth\npetition; or our being sanctified and delivered from the prevalency of\ncorruption and temptation, together with all the evils that sin exposes\nus to; this we pray for in the sixth petition. That which we are more\nparticularly to consider in this answer, is, what we are taught to pray\nfor in the first petition, which is contained in these words, _Hallowed\nbe thy name_. By the _name_ of God we are to understand every thing, by\nwhich he is pleased to make himself known to his creatures, as when he\ndiscovers himself in his divine perfections, which are either essential\nor personal, absolute or relative; and in his glorious titles, as the\nLord of Hosts, the God and Rock of Israel, the hope of Israel, the God\nthat cannot lye, the Father of mercies, the God of all grace and glory,\nthe preserver of man; which have all a tendency to raise in us the\nhighest veneration for, and esteem of him. He has also made himself\nknown by his ordinances, words, and works: These are the subject-matter\nof this petition; and when we pray that they may be sanctified, we are\nnot to understand hereby that they may be made holy; but that the\nholiness and glory thereof may be demonstrated by him, and that we may\nbe enabled to adore and magnify him agreeably thereunto.\n\nNow the name of God may be said to be sanctified either by himself or by\nhis people in different respects; accordingly,\n\nI. We pray that God would sanctify, that is, demonstrate the glory of\nhis own name, or proclaim and make it visible to the world, so as to\nexcite that adoration and esteem which is due to him. His name, indeed,\nhas been eminently glorified in all ages, in the various methods of his\nprovidence and grace; whereby his power, wisdom, and goodness have been\nillustrated in the eyes of angels and men; and, in all his works, he has\nappeared to be a God of infinite holiness: We therefore pray that he\nwould continue to glorify these perfections, and enable us to improve\nthe displays thereof to our spiritual advantage.\n\nThis is a subject of the highest importance, without which we cannot\ngive to God the glory due unto his name; therefore, as praise is joined\nwith prayer, it is necessary for us to take a view of the various ways\nby which God has manifested the glory of his holiness. We might here\nconsider how he did this in his creating man at first, without the least\nblemish or disposition in his nature to sin, and enstamped his own image\nupon him, which principally consisted in holiness, which was the\ngreatest internal beauty and ornament that he could be endowed with.\n\nBut that which we shall principally consider, is, how the holiness of\nGod is demonstrated in his dealings with fallen man. His suffering sin\nto enter into the world, was not inconsistent with the holiness of his\nnature, since his providence, as has been observed elsewhere, was not\nconversant about it, by bringing any under a natural necessity of\nsinning; and therefore there is not the least ground to charge him, with\nbeing the author of sin. We now proceed to shew how the holiness of God\nwas glorified in the dispensations of his providence towards fallen man,\nand in the methods he took in order to his recovery.\n\n1. The holiness of God was glorified, or he sanctified his great name,\nin the dispensations of his providence towards fallen man, before he\ngave him any hope of salvation. It cannot be supposed that this\nrebellion against, and apostacy from God, should not be highly resented\nby him; accordingly we read of his proceeding against the rebel as a\njudge, charging his crime upon him, and passing sentence pursuant to the\ndemerit of his sin; and all the miseries that we are exposed to, either\nin this life, or that which is to come, are the result of the display of\nhis holiness, as a sin-revenging Judge. As soon as ever our first\nparents sinned against him, he charged the guilt thereof on their\nconsciences, and thereby filled them with a dread of his wrath: Hence\nproceeded an inclination to flee from his presence; and when they heard\nthe voice of the Lord coming to call them to an account for what they\nhad done, they were afraid.\n\nThis is God\u2019s usual method in dealing with sinful creatures: He first\nconvinces them of sin by the law, and awakens the conscience, so that\nhis terrors are set in array against it round about, before he speaks\ngood and comfortable words by the gospel: And by this means he\nsanctifies his name, and thereby discovers his infinite hatred of all\nsin: but we shall principally consider,\n\n2. How God glorifies his holiness in the method he has taken to deliver\nman from that guilt and misery, under which he had brought himself. The\nterms of reconciliation and salvation, were such as tended to secure the\nglory of his justice; and therefore he insisted on a satisfaction to be\ngiven, without making the least abatement of any part of the debt of\npunishment that was due for our sin; and accordingly _he spared not his\nown Son_, Rom. viii. 32. but delivered him over unto death, and obliged\nhim to drink the bitterest part of that cup which was most formidable to\nnature, and which, had it been possible, he would fain have been excused\nfrom drinking; therefore he is represented, by one of the evangelists,\nas praying, that God the Father would _take this cup from him_, Mark\nxiv. 35, 36. and by another, that he would _save him from this hour_,\nJohn xii. 27. Nevertheless, he expresses the utmost resignation to the\ndivine will; and being sensible that this was an expedient to glorify\nthe holiness of God, he does, as it were, give a check to the voice of\nnature, and submits to bear the punishment he came into the world to\nsuffer, how terrible soever it might be; and therefore says, _Father\nglorify thy name_, q. d. ver. 28. take what method is most expedient to\ndemonstrate the glory of thy holiness let the whole debt be exacted on\nme, I am willing to pay the utmost farthing: Upon this God says, by a\nvoice from heaven, _I have glorified it, and will glorify it again_;\nthat is, in every step that has been, or shall be taken, in order to the\nbringing about the work of redemption, I have hallowed my name, and will\ndo it hereafter. And, in this respect, God\u2019s holiness was glorified in\nfinishing transgression, making an end of sin, bringing in everlasting\nrighteousness, and also in the impetration of redemption, by our great\nMediator and Surety.\n\n3. God has sanctified his name in all the methods which he has taken in\nthe application of redemption, in the various dispensations of his\nprovidence and grace towards his church and people; and in order\nhereunto, he has determined, that _if_ his _children forsake_ his _law,\nand walk not in_ his _judgements; if they break_ his _statutes and keep\nnot_ his _commandments, he will visit their transgression with the rod,\nand their iniquity with stripes_, Psal. lxxxix. 30, 32. And this is done\nto manifest the glory of his holiness: Though he is pleased to pardon\ntheir iniquity for the sake of Christ\u2019s righteousness; yet they shall\nknow, by experience, that he hates it; and therefore, whatever be his\ndesigns of grace, with respect to his redeemed ones, as to the event\nthereof, they shall, notwithstanding, find that their sin shall not\naltogether go unpunished, though this punishment be not of the same kind\nwith that which was suffered by Christ, from the hand of vindictive\njustice demanding satisfaction. Moreover, God has sanctified his name,\nin that he has connected sanctification with salvation; therefore he has\nsaid, _Without holiness no man shall see the Lord_, Heb. xii. 14. He\nfirst makes his people holy, and then happy; every mercy that he\nbestows, is a motive or inducement to holiness; and all the ordinances\nand means of grace are made subservient to answer this end.\n\nHere we may take occasion to observe the various methods, whereby God\nhas sanctified his name, in all his dealings with his church, in the\nvarious ages thereof, both before and since our Saviour\u2019s incarnation;\n\n(1.) Under the legal dispensation. The people, whom he chose out of all\nthe nations of the earth, and called them by his name; among whom he\ndesigned to magnify his perfections in such a way, as argued them to be\nthe peculiar objects of his regard above all others, as he designed to\nmake them high in name, in praise, and in honour; these are styled _an\nholy people_, Deut. xxvi. 19. and elsewhere, _holiness unto the Lord_,\nJer. ii. 3. and the wonderful things that he did for them in destroying\ntheir enemies, when he brought them out of Egyptian bondage, gave them\noccasion to celebrate his name, as a God _glorious in holiness, fearful\nin praises, doing wonders_, Exod. xv. 11. and the worship that he\nestablished among them was such, in which he expressly required\nholiness, both in heart and life; and when, at any time, they cast a\nreproach on his perfections, or defiled and debased his holy\ninstitutions, he testified his displeasure against them in the highest\ndegree: Of this we have various instances in the judgments which he has\nexecuted on particular persons for not performing what he had commanded,\nwith the greatest exactness, in those things which related to his\nworship: Thus when Nadab and Abihu _offered strange fire_, they were\n_devoured, before the Lord, by fire from heaven_, Lev. x. 1, 2. And,\nwhen David was bringing the ark of God to Jerusalem, we read, that Uzzah\nput forth his hand to take hold of it to prevent its falling, when\nshaken by the oxen, which he, doubtless, did with a good design, and it\nis therefore called an _error_, rather than a presumptuous sin; yet it\nis said, that _the anger of the Lord was kindled against him, so that he\nsmote him that he died_ by it, 2 Sam. vi. 6, 7. this being contrary to\nan express law which God had given, that the sons of Kohath should _bear\nthe ark, but they should not touch it, or any holy thing_ that was\ncovered, _lest they die_, Numb. iv. 15. And elsewhere we read, that some\nof the men of Bethshemesh, because they had _looked into the ark of the\nLord, were smitten, so that fifty thousand, and threescore and ten of\nthem died_, 1 Sam. vi. 19. inasmuch as God had forbidden that any should\nindulge their curiosity, so far as to look on the holy things on pain of\ndeath, Numb. iv. 20. And he also threatened the children of Israel with\ndeath, if any of them who were not appointed to minister in holy things,\ncame nigh the tabernacle of the congregation, so as to perform that\nservice which they were not sanctified or called to, since this was\nreckoned no other than an instance of profaneness in them. And if Aaron\nhimself, whose office was to go into the holiest of all to perform the\nyearly service, in which he was to make atonement for the sins of the\nwhole congregation, presumed to do this, at any other time but that day\nwhich God had appointed, he was to be punished with death, Lev. xvi. 2.\n\nAnd, when any thing was brought into the worship of God, contrary to\nwhat he had instituted, which was reckoned no other than a profaning it,\nGod hallowed his own name, by pouring forth his wrath on those who gave\noccasion to, or complied with it. Thus when Jeroboam, set up calves in\nBethel and Dan, _made priests of the lowest of the people, which were\nnot of the sons of Levi, ordained feasts_ like those which God had\nappointed; and, in many other instances, corrupted his worship, whereby\nthe people, who complied with him herein, were led aside from God, it is\nsaid, _This became sin unto the house of Jeroboam, even to cut it off,\nand to destroy it from off the face of the earth_, 1 Kings xii. 29-33.\ncompared with chap. xiii. 34. And when Ahaz _erected an altar, according\nto the pattern of that which he saw at Damascus, and sacrificed to the\ngods of the people_, from whom he had took the pattern thereof, this\nbrought _ruin_ on him and his kingdom, 2 Kings xvi. 10. compared with 2\nChron. xxviii. 23. And when Uzziah usurped the priest\u2019s office, by\noffering incense in the temple, God immediately testified his\ndispleasure against him, by _smiting him with leprosy_; whereby he was\nseparated from the congregation of the Lord, and rendered unfit to\ngovern his people to the day of his death, 2 Chron. xxvi. 16, 20, 21.\nAnd when holy men, in any instance, have not sanctified his name in the\neyes of the people, God has highly resented it: Thus when Moses and\nAaron _spake unadvisedly with their lips_, upon which account they are\nsaid _not to sanctify the name of God at the waters of Meribah_ he tells\nthem, that therefore they should not _bring the children of Israel into\nthe land of Canaan, but should die in the wilderness_, Numb. xx. 12.\n\nAnd, as we have many instances of the judgments of God on particular\npersons, for not sanctifying his name; so we have a public and visible\ndisplay of his holiness, in his dealings with the whole nation of\nIsrael, after their many revolts from him, when they served other gods,\nand not only corrupted, but laid aside his institutions, and were guilty\nof those vile abominations, which were inconsistent with the least\npretensions to holiness; God sanctified his own name, not only by\nreproving them by the prophets, but sending those many judgments which\nwere the forerunners of that desolation, which they had reason to\nexpect, and then by delivering them into the hand of those who carried\nthem captive, Israel into Assyria, and Judah into Babylon. This leads us\nto consider,\n\n(3.) How God has, and still continues to sanctify his name, under the\ngospel-dispensation. Our Lord Jesus Christ, who is the Head and Saviour\nof his church, has, in his whole administration, set forth the glory of\nGod\u2019s holiness. This appears,\n\n[1.] In that he came into the world, with a commission from his\nFather, to engage in the work of our redemption; and accordingly he\nis said to have been _sanctified and sent into_ it for this very\npurpose, John x. 36. And, when he entered on his public ministry, he\nproduced his commission, and gave undeniable proofs that he was the\nMessiah, the person whom God the Father had _sealed_, and set over\nhis house to manage this great affair. Every miracle which he\nwrought, was a divine testimony for the confirmation of this truth,\nthat the gospel-dispensation took its rise from Christ our great\nMediator, and was a glorious display of the holiness of God; and the\nworld could not have the least ground to think they were imposed on,\nwhen they concluded that this Jesus was he that was to come into the\nworld (according to the predictions of all the holy prophets that\nwent before him) to erect that dispensation in which his own and his\nFather\u2019s glory were eminently to shine forth, and thereby the name\nof God was to be hallowed in a greater degree than it had ever been\nbefore.\n\n[2.] God sanctifies his own name under the gospel-dispensation, in\nraising Christ from the dead, after he had finished the work which he\ncame into the world about; in which respect it may be said of him,\nthat _for_, or after _the suffering of death, he was crowned with\nglory and honour_, Heb. ii. 9. and put into a capacity of applying the\nredemption which he had purchased, so that God the Father _glorified\nthe Son, that the Son also might glorify him_, John xvii. 1. That this\nwas not done till he had made a full satisfaction to the justice of\nGod, and thereby glorified his holiness to the utmost, has been\nalready considered; after this he entered upon his glory; and from\nthat time the gospel-dispensation might, by way of eminency, be said\nto begin, upon which occasion we may apply the words of the Psalmist,\n\u2018Sing unto the Lord ye saints of his, and give thanks at the\nremembrance of his holiness,\u2019 Psal. xxx. 4.\n\n[3.] God sanctified or hallowed his name in the method which he took in\nhis dealings with the Jewish nation, after Christ\u2019s ascension into\nheaven, which made way for the establishment of the gospel-church, and\nwas in itself an awful display of his holiness. It must be supposed,\nthat the treatment, which our Saviour met with from that nation, who\nmight be said herein to fill up the measure of their iniquities to the\nutmost, would be followed with some terrible displays of divine\nvengeance; and thus it was, as appeared by the utter ruin of their civil\nand religious liberties, which were the immediate consequence thereof;\nand this is a visible proof of the truth of the Christian religion, and\na very awful instance of God\u2019s being sanctified in them.\n\n[4.] The holiness of God farther appears in the methods which he took to\npropagate his gospel through the world, which was not to be done by\nmight or power, nor by those methods of secular policy, whereby civil\nstates are advanced; but by his Spirit, whereby they who were called,\nwere sufficiently qualified for this important work; who preached the\ngospel to all nations, according to the commission that was given them,\nconfirmed it by miracles, and were instrumental in gathering a people\nout of the world, that yielded themselves willing subjects to Christ, a\npeople called by his name, and subjected and entirely devoted to him.\n\n[5.] The holiness of God appears in all those doctrines which were\npreached, on which the faith of the church is built, and those\nordinances in which they were to express their subjection to Christ, and\nhope of salvation by him.\n\n_1st_, The doctrines of the gospel are all pure and holy; their great\ndesign is to set forth the harmony of the divine perfections, as\ndisplayed in the method of salvation by Jesus Christ; and to induce\nthose who are made partakers thereof, to serve him in holiness and\nrighteousness; and there is no gospel-doctrine that gives the least\ncountenance, or leads to licentiousness. None have a right to claim an\ninterest in Christ\u2019s righteousness, or to hope for that salvation which\nhe has purchased, but they who believe, and none can be said to believe,\nto the saving of the soul, but they who are enabled to perform all those\nduties, whereby it will appear, that they are an holy, as well as an\nhappy people.\n\n_2dly_, All those ordinances which Christ has instituted in the gospel,\nhave a tendency to set forth the holiness of God. What these are, has\nbeen considered under foregoing answers; as also, that they were\ninstituted by Christ, and that no creature has a right to invent any\nmodes of worship, or make any additions to his institutions, without\nincurring the guilt of depraving and sullying the beauty of\ngospel-worship[114]; and therefore all that I shall add under this head,\nis, that as these are set apart, and sanctified by God, to be means of\ngrace, and pledges of his presence; so they, who engage herein, are to\ndo it with this view, that they may be made holy in all conversation, as\nhe who hath called them is holy; and hereby God sanctifies his own name\nin the dispensations of his providence and grace.\n\nNow when we pray, _Hallowed be thy name_, with a particular view to what\nGod does in order hereunto, we adore him with an holy trembling, when we\nbehold the displays of his vindictive justice in punishing sin; and if\nhe sees it necessary to secure his own honour as the governor of the\nworld, so that without it he would not appear to be an holy God, nor the\nglory of his truth in those threatenings which he has denounced against\nsin, discovered, we are fully satisfied that all his ways are right, as\nacquiescing in his providence; and when his judgments are made manifest,\nwe say, _Hallowed be thy name_.\n\nHowever, when we put up this petition, with a particular view to God\u2019s\nexecuting his threatened vengeance on his enemies, several cautions are\nto be used. As,\n\n_1st_, We are to take heed that we do not do this out of hatred to the\npersons of any, for even they who are the monuments of divine justice,\nin whom God will be glorified as a sin-revenging judge, are the objects\nof our compassion, as they are miserable, how much soever that sin,\nwhich is the cause thereof, is to be hated and detested by us.\n\n_2dly_, We must always pray, that God would rather convert than destroy\nhis enemies, were it consistent with his purpose, which must be\naccomplished.\n\n_3dly_, We are never called to pray expressly for the damnation of any\none, how great an enemy soever he may have been to God or us; but\nrather, on the other hand, that God would glorify his name in his\nsalvation by Jesus Christ.\n\n_4thly_, If we pray that God would prevent those evils, which his church\nis exposed to, through the power or malice of its enemies, and, in order\nthereunto, that he would remove them out of the way, that they may not\nbe able to hurt them; this is to be considered only as an expedient for\ntheir safety, so that if one of the two must suffer ruin, we rather\ndesire that it may be his enemies than his people. We should be glad if\nGod would be pleased to bring about the welfare of his church some other\nway; but if not, when we pray that his name herein may be hallowed, it\nis principally with submission to his will, and an humble acknowledgment\nthat all his judgments are right. Thus concerning God\u2019s sanctifying his\nown name, as the subject-matter of our prayer in this petition.\n\nII. When we pray, _Hallowed be thy name_, we signify our desire that we\nmay be enabled to glorify God in every thing whereby he makes himself\nknown: In which there is something supposed, namely, that all men are\nutterly unable and disinclined, of themselves, to honour God aright, or\nto improve the various displays of his glory, which we behold in his\nword and works: This arises from the sinfulness of our nature, our\nalienation from, and opposition to an holy God; so that without the\nassistance of his Spirit, we are not able to do any thing that is good;\nand therefore we pray that God would make us holy, by rendering the\nmeans of grace conducive thereunto, that we may give him the glory due\nto his name.\n\nBut the thing more especially prayed for, with respect to ourselves and\nothers is, that we may be enabled to act suitably to the discoveries\nwhich God has made of his divine perfections; that we may adore his\nwisdom, power, and goodness in all he does, and worship him in all\nordinances in an holy manner, or, as the Psalmist expresses it, _Worship\nthe Lord in the beauty of holiness_, Psal. xxix. 2. We are also to\ndesire that all his holy institutions may be made means of grace to us,\nthat we may be sanctified by his truth, that beholding, as in a glass,\nthe glory of the Lord, we may be transformed into his image, consisting\nof holiness and righteousness, that we may have an high esteem of every\nthing whereby he makes himself known, and glorify him in thought, word,\nand deed.\n\n1. That we may never think or speak of the divine perfections, but with\na becoming reverence, and suitable acts of faith, agreeably thereunto;\nthat when he discovers himself as a God of infinite wisdom, we may not\nonly admire the traces and footsteps thereof, as they are visible in all\nhis works, but desire that we may thereby be made wise unto salvation.\nWhen we conceive of him as a God of infinite power, we are to desire\nthat he would enable us to have recourse to him, to work all that grace\nin us which can be effected by none but him with whom all things are\npossible. And, when he discovers himself as a God of infinite goodness\nand mercy, that we may be encouraged to hope that we shall be made\npartakers thereof, by his communicating to us the blessings that\naccompany salvation. And when he reveals himself as a God of infinite\nholiness, that we may be conformed to him, in some measure, so as to be\nenabled to hate and fly from every thing which is contrary thereunto;\nand that all sin, which contains in it a reflection on the purity of his\nnature, as well as a contempt of his authority, may be abhorred and\ndetested by us. And when he discovers himself as a God of infinite\nfaithfulness, a God that keepeth covenant and mercy, to them that fear\nhim, who has made many promises respecting their salvation, and will\ncertainly accomplish them, that we may depend upon, and put our trust in\nhim; that he would remember his good word unto us, upon which he hath\ncaused us to hope. When he makes himself known as our Creator, he the\nPotter, and we the clay, that we may be well pleased with all the\ndispensations of his providence towards us, as considering that he has a\nright to do what he will with his own. And when he reveals himself as\nour Redeemer, we are to pray, that we may be able to conclude, that we\nare bought with that invaluable price, which Christ gave for his elect:\nAnd if we have a comfortable hope concerning our interest therein, that\nwe may walk as becomes those who are hereby laid under the highest\nobligations to love him, and live to him.\n\n2. That we may worship him in a right manner, in all his ordinances:\nAccordingly, when he encourages us to attend to what he imparts therein,\nas in hearing, or reading the word, we pray, that we may be enabled to\nreceive the truth in the love thereof, and improve it as that which is\nnot _the word of men, but of God, which effectually worketh in them that\nbelieve_, 1 Thess. ii. 13. that we may esteem it as the only infallible\nrule of faith and duty; that we may be enabled to _hide it in our\nhearts, that we may not sin against him_, Psal. cxix. 11. And when we\nshould draw nigh to him in prayer, in which he requires, that we should\nsanctify his name as a God all-sufficient, on whom we depend for the\nsupply of our wants; or when we bless and praise him for what we have\nreceived, that the frame of our spirits may be suited to the\nspirituality and importance of the duty we are engaged in, that we may\nnot be like those whom our Saviour speaks of, who _draw nigh to him with\ntheir mouths, and honour him with their lips, while their heart is far\nfrom him_, Matt. xv. 8.\n\n3. As God makes himself known to us by his works, we are to beg of him,\nthat in the work of creation, we may see and admire his eternal power\nand Godhead, and in his works of common providence, as upholding and\ngoverning all things, we may take occasion to adore the manifold wisdom\nof God, his almighty power, and the inexhaustible treasure of his\ngoodness which appears therein: But more especially when he discovers\nhimself in the gracious dispensations of his providence, in those things\nwhich have an immediate reference to our salvation, we are to beg of\nhim, not only that he would enable us to look on them with admiration;\nbut, particularly, to express our love and thankfulness to Christ our\ngreat Mediator and Advocate, as those who humbly trust and hope that we\nhave an interest in him by faith. Thus concerning our requesting these\nthings for ourselves.\n\nWe might here observe something concerning our doing it for others, for\nwhom we are to pray, that they may have the highest esteem for God in\nall those respects and consequently that his name may be known\nthroughout the whole world, not barely as the God of nature, but as he\nhas revealed himself in his word; and therefore we are to pray, that the\nway of salvation, by Christ, may be known, and his name adored and\nmagnified as a Redeemer and Saviour in those parts of the world, which\nare, at present, destitute of gospel-light; and that, where the word is\npreached, it may be received with faith and love, that they who are\ncalled Christians may walk more becoming that relation which they stand\nin to the blessed Jesus. Thus concerning the subject-matter of our\nrequests in this petition, respecting God\u2019s enabling us and others, to\nglorify him in every thing by which he makes himself known.\n\nThere are two things inferred from hence in the close of this answer.\n\n(1.) That when we pray, that God would sanctify his name, it is, in\neffect, to desire that he would prevent and remove every thing which is\ndishonourable to it. Some things tend to cast so great a reproach on the\nname of God, that sinners are hereby hardened in their opposition to\nhim; as David, by his sin, is said to have _given great occasion to the\nenemies of the Lord to blaspheme_, 2 Sam. xii. 14. And God is highly\ndishonoured by those open and scandalous sins which are committed by\nsuch as make a profession of religion; whereby it appears that they are\nstrangers to the power thereof, and lay a stumbling-block in the way of\nthose who are too ready to take an estimate of the ways of God, from the\nconversation of them, who in words profess, but in works deny him. Some\ndeny the very being, perfections and providence of God, or being\nignorant of him, worship they know not what; and there are others who\ntreat things sacred with profaneness and scurrility; and, instead of\nsanctifying the name of God, openly blaspheme and cast a contempt on all\nhis sacred institutions. Therefore,\n\n[1.] We are to pray, that God would prevent and remove atheism. When\npersons not only act as though there were no God, but, with blasphemy,\nand daring insolence, express this in words: These are generally\nhardened in their iniquities, and bid defiance to his justice; as though\nthey were, as it is said of the Leviathan, _made without fear_, Job xii.\n33. and were not apprehensive of any ill consequences that will ensue\nhereupon. These are not to be convinced by arguments, though there is\nnothing that occurs in the works of creation and providence, but what\nmight confute and put them to silence, did they duly attend to it:\nTherefore we are to pray, that God would assert his divine being and\nperfections, and give them some convincing proof thereof, by impressing\nthe dread and terror of his wrath upon their consciences, that hereby\nthey may learn not to blaspheme; or that he would give them that\ninternal light, by which they may be brought to adore and sanctify his\nname. And whereas there are multitudes of practical atheists, who behave\nthemselves as though there were no God to observe what they do, or\npunish them for it, therefore they presumptuously conclude, that they\nmay rebel without being called to an account; we are to pray, that God,\nby his grace, would prevent and fence against prevailing impiety, by\nworking a thorough reformation in the hearts of men, to the end that\npractical godliness may be promoted, and thereby he may be glorified.\n\n[2.] We are to pray, that God would prevent and remove that ignorance\nwhich is inconsistent with persons sanctifying his name. This respects,\nmore especially the not knowing or enquiring into those great doctrines,\nwhich are of the highest importance, and more directly tend to the\nadvancing the glory of God, and the obtaining eternal life. In these who\nare destitute of divine revelation, this ignorance is invincible;\ntherefore, with respect to such, we are to pray, that God would grant to\nthem the means of grace, by sending his gospel among them; that they who\nsit in darkness, and in the region and shadow of death, may have a\nglorious light shining about them, whereby they may be made acquainted\nwith the way of salvation by Jesus Christ: But there are others who sit\nunder the sound of the gospel, and yet remain strangers to the great\ndoctrines thereof, who have no love to the truth, and act as though it\ndid not belong to them, to study the scriptures; these are wilfully\nignorant, like those who are said to _hate knowledge, and not to choose\nthe fear of the Lord_, Prov. i. 29. We are to pray, with regard to such,\nthat in order to their sanctifying the name of God, they may be led into\nthe knowledge of those great doctrines, in which the glory of the\nFather, Son, and Holy Ghost, is set forth, as it is in the work of\nredemption by Christ, together with the way in which righteousness and\nlife may be attained; and that they may know what are those graces which\nare inseparably connected with, and necessary to salvation.\n\n[3.] We are to pray, that God would prevent or remove idolatry; and that\neither such as is more gross and practised by the Heathen and others,\nwho give that worship to creatures, that is due to God alone; or else,\nthat idolatry which may be observed in the hearts and lives of many, who\nthough they abhor the grosser acts thereof, are, nevertheless, guilty of\nthis sin, in that they love the creature more than God. This is what we\nall are either chargeable with, or in danger of, which is directly\ncontrary to our sanctifying the name of God: Therefore we are to pray,\nwith respect to the former, that he would convince them what they\nfalsely call worship, is a dishonour to, and abhorred by him; and, with\nrespect to the latter, that he deserves our supreme love, and will not\nadmit of any thing to stand in competition with him; and that he would\nenable us to love him with all our heart, soul, mind, and strength: And,\nin order hereunto, that he would deliver us from the iniquity of\ncovetousness, or those inordinate affections, whereby we are inclined\nimmoderately to pursue after the world, which is inconsistent with an\nheavenly conversation; and that we may be kept from self-seeking, or\ntrusting to our own righteousness for justification, or giving that\nglory to any other which is due to God alone.\n\n[4.] We are also to pray for the preventing and removal of that\nprofaneness which is contrary to the sanctifying the name of God; that\npersons may not give themselves that liberty, which many do, to treat\nthings sacred in a common way, or make religion the subject of wit and\ndrollery; which is very disgustful to the ears of those who have an awe\nof God on their spirits, and altogether unbecoming persons professing\ngodliness. We are also to beg, that God would deliver us from engaging\nin religious duties in a formal way, as though his name were to be\nsanctified only by an external shew or appearance of religion, without\nthat internal frame or disposition of heart which is required in all\nthose who draw nigh to him in an holy manner; and also that we may be\nkept from making any innovation in the worship of God, and thereby\nprofane it, while we pretend to add to the beauty thereof, and its\nacceptableness in his sight; which is so far from hallowing his name,\nthat it is highly provoking to him.\n\n(2.) Another thing inferred from the account we have had of those\nmethods by which the name of God is said to be sanctified, is, that we\nare to beg of him, that, by his overruling providence, he would direct\nand dispose of all things to his own glory. This is his immediate work;\nwithout which his name would not be sanctified by his creatures. And it\nconsists in his bringing a revenue of glory to himself, out of those\nthings that seem to be subversive of it. It is one of the glories of\nprovidence, that hereby God brings good out of evil, and renders some\nthings subservient to his interest, which, in themselves, have a\ntendency to overthrow it.\n\nThis may be observed in several things consequent upon the sins and\npersecutions of the church. Thus when Israel revolted from God, by\nmaking the golden calf in the wilderness, he first humbled them greatly\nfor it, and then spirited them with zeal to execute judgment on those\nwho did not repent of it; and afterwards, when, at Moses\u2019s intreaty, he\nforgave this sin, he filled them with a zeal for the establishing his\nworship equal to that which had been expressed before in profaning his\nname; so that, as they then parted with their golden ear-rings, to make\nthe idol which they worshipped, Exod. xxxii. 2, 3. now they make a very\nlarge contribution for the building of the tabernacle, chap. xxxv.\n21-29. and xxxvi. 5, 6. And when, by their abominable idolatry, they had\nprovoked God to give them into the hands of those that carried them\ncaptive into Babylon: This was so far over-ruled by his providence, as\nthat they were never guilty of idolatry afterwards, whatever temptations\nthey had to it therein; so that when they were returned from captivity,\nhow much soever they were chargeable with want of zeal for the building\nthe temple, and setting up public worship in it, Hag. i. 9. or, for many\nother crimes, in that the priests sought their secular interest rather\nthan the glory of God, in performing several branches of their office in\na profane manner, and thereby rendering the public worship contemptible,\nand offering the _refuse of the flock_ in sacrifice to God, for which\nthey were reproved by him, Mal. i. 10. _& seq._ yet we never find them\nreproved for idolatry after their captivity. This some think to be the\nmeaning of that vision which the prophet Zechariah had of the woman who\nwas called _wickedness, sitting the midst of Ephah_; and this being\n_born_ by _two women_ that _had wings like the wings of a stork_ into\n_the land of Shinar_, viz. Chaldea, to build an house for it, Zech. v.\n7,-11. so that it might there be _established, and set upon her own\nbase_, intimating that the idolatry of the Heathen should not spread\nitself among the Israelites as it had done, but be confined to those\nparts of the world which had set it up before; and therefore this is\nconsidered as what was the proper seat thereof, and not the church. And\nthis seems also to be foretold by the prophet Hosea, when he says, that\n_the children of Israel_, after they had _been many days without a king,\nwithout a priest, and without a sacrifice_; adds, that _they should be\nwithout an image_, Hos. iii. 4. The former was an affliction, and\ndenotes, that they should have their civil and religious state broken\nand discontinued; the latter seems to intimate, that providence would so\nfar over-rule this, that they should be disinclined and averse to\nidolatry, as they are at this day, though, in other respects, altogether\nalienated from God.\n\nAnd all the persecutions which the church has met with from its enemies,\nwith a design to bring about its ruin and destruction, have been\nover-ruled for the furtherance of the gospel. Thus when Saul, before his\nconversion, _made havock of the church, entering into every house, and\nhaling men and women, committed them to prison_; so that _a great\npersecution_ was raised against it by his instigation; and the people of\nGod could not meet safely at Jerusalem, but were _scattered abroad\nthroughout the regions of Judea and Samaria_, Acts viii. 1,-5. this was\nordered, by the providence of God, for the greater spread of the gospel,\nso that the Samaritans received the word of God. And in following ages,\nwe may observe, that whatever attempts have been made against the\ninterest of Christ in the world, they have, contrary to the design of\nhis enemies, been made subservient to the promoting its greater\nadvancement, as some have observed, that the blood of the martyrs has\nbeen the seed of the church; and herein the Psalmist\u2019s prediction has\nbeen fulfilled, _Surely the wrath of man shall praise thee_, and _the\nremainder of wrath shalt thou restrain_, Psal. lxxvi. 10. and\noftentimes, when the gospel has, like the sea, lost ground in one part\nof the world, it has gained it in another.\n\nMoreover, we may observe, that God glorifies his holiness by over-ruling\nthe falls and miscarriages of particular believers, as hereby they are\nmade more humble, watchful, and circumspect for the future; and, when\nrestored from their backslidings, put upon admiring his grace, and\nexcited to thankfulness, which the nature of the thing requires. They\nalso take occasion from hence, to warn others, lest they be entangled in\nthe same snare, out of which they have escaped; or, if fallen, to\nrecommend to them those methods of divine grace where they have been\nrecovered. This improvement the Psalmist made of the dealings of God\nwith him, when he speaks of his being _brought out of an horrible pit,\nout of the miry clay; his feet set upon a rock, and his goings\nestablished_; he adds, _many shall see it and fear, and shall trust in\nthe Lord_, Psal. xl. 2, 3. And when God\u2019s people have been greatly\ndejected under the troubles they have met with; he has over-ruled this\nfor the restoring comforts to them, and then enabling them to comfort\nothers, in like afflictions, which, as the apostle expresses it,\n_redounds to their consolation and salvation_, 2 Cor. i. 6. Thus\nconcerning the first petition of the Lord\u2019s prayer, as it is explained\nin the answer before us.\n\nWe shall now consider how it may be reduced into practice, that we may\nbe directed in our addressing ourselves to God in those things that\nconcern the glory of his name. Accordingly, it is as though we should\nsay, \u201cWe adore thee, O our God, that thou hast been pleased to make such\ndiscoveries of thyself to thy people, as thou hast done in all ages; and\nin particular, we give thanks at the remembrance of thine holiness: Thou\nmightest, indeed, have glorified thy name in the everlasting destruction\nof the whole race of fallen man; but thou hast sanctified thy name, and\nadvanced thy perfections in bringing about the work of our redemption by\na Mediator, in which justice and mercy are met together, righteousness\nand peace have embraced each other; and thou hast hereby a greater\nrevenue of glory redounding to thy name, than by all thine other works,\nor than could have been brought to thee by the united services of the\nmost excellent creatures. We also bless thee that thou hast been pleased\nto make those bright discoveries of thyself in thy word, which thou hast\nmagnified above all thy name; that thou hast given us thy gospel, and\nall the ordinances and means of grace, that hereby thou mayest gather to\nthyself a people out of the world, who might be holy in all\nconversation, as thou who hast called them art holy. We confess, that we\nhave not sanctified thy name as we ought, nor attended on thine\nordinances with that reverence and holy fear that is due to thy divine\nMajesty, for which thou hast testified thy displeasure against us, in\nwithdrawing thy presence from thine own institutions. We acknowledge\nthat herein thou art righteous, and hast punished us less than our\niniquities have deserved; for thou mightest have removed thy candlestick\nout of its place, or taken thine ordinances from us, as thou hast done\nfrom many, who once worshipped thee, as we do at this day, but are now\nwholly estranged from thee. Revive thy work, O Lord, we beseech thee,\nand hereby sanctify thy great name: Let thy word have free course, and\nbe glorified: Set up thy standard against every thing that opposes thine\ninterest in the world; send forth thy light and thy truth, whereby the\nignorant may be instructed in the way of salvation by Christ. Give a\ncheck to that atheism, profaneness, and irreligion that abounds among a\nprofessing people; and let all the dispensations of thy providence have\na tendency to bring about the work of reformation, that thereby thou\nmayest be glorified, and thy people enabled, more and more, to sanctify\nthee in every thing, whereby thou makest thyself known.\u201d\n\nFootnote 114:\n\n  _See Quest. CLIV. page 79._\n\n\n\n\n                              Quest. CXCI.\n\n\n    QUEST. CXCI. _What do we pray for in the second petition?_\n\n    ANSW. In the second petition, [which is, _Thy kingdom come_,]\n    acknowledging ourselves, and all mankind to be, by nature, under the\n    dominion of sin and Satan; we pray that the kingdom of sin and Satan\n    may be destroyed, the gospel propagated throughout the world, the\n    Jews called, the fulness of the Gentiles brought in, the church\n    furnished with all gospel officers and ordinances, purged from\n    corruption, countenanced and maintained by the civil magistrate,\n    that the ordinances of Christ may be purely dispensed and made\n    effectual to the converting of those that are yet in their sins, and\n    the confirming, comforting, and building up of those that are\n    already converted; that Christ would rule in our hearts here, and\n    hasten the time of his second coming, and our reigning with him for\n    ever; and that he would be pleased so to exercise the kingdom of his\n    power in all the world, as may best conduce to these ends.\n\nIn this petition there are,\n\nI. Some things supposed, relating to the sovereignty and dominion of God\nover men, and the position that it meets with, which, how great soever\nit be, shall not hinder its advancement in the world.\n\nII. There are several things which we are directed to pray for, relating\nthereunto.\n\nI. As to those things that are supposed, we may consider,\n\n1. That God is a great and glorious King. This is the necessary result\nof his being the Creator of all things; from whence arises an universal\npropriety in them, and a right to dispose of them at his pleasure, in\nthe methods of his providence, so that he can no more lose his right to\ngovern the world, than he can cease to be God. It may be farther\nobserved, that the subjects governed are intelligent creatures; for,\nthough all other things are upheld by him, and made use of to fulfil his\npleasure; yet they cannot be said to be under a law, or the subjects of\nmoral government. Therefore God is more especially related to angels and\nmen as their King; and as to that branch of his government, which is\nexercised in this lower world, it principally respects men. Now when God\nis said to be their King, the exercise of his dominion is variously\nconsidered, according to the different circumstances in which they are.\n\n(1.) As men, they are the subjects of his providential kingdom; in which\nrespect they are not only the objects of his care and common goodness,\nwhich extends itself, as the Psalmist says, to _all his works_, Psal.\ncxlv. 9. or, as he _gives to all, life and breath, and all things_, Acts\nxvii. 25. But, whatever he does in the world, is, some way or other,\ndesigned for their use or advantage, either as subservient to their\nhappiness, or as objects, in which they behold the glory of his divine\nperfections that shines forth therein; and, in this respect, as the God\nof nature, he is King over the whole world, whose glory infinitely\nsurpasses that of the greatest monarch on earth. When men are said to\nhave dominion, they derive it from his will and providence: It is also\nlimited; whereas his is universal. And they are accountable to him for\nthe administration of that authority, which he commits to them: But he\ngiveth no account of his matters to any one; inasmuch as there is none\nsuperior to him. Moreover, there are many flaws and imperfections in the\ngovernment of the best kings on earth; because their wisdom, holiness,\npower, and justice are imperfect; and sometimes the most desirable ends\nare not attained thereby: But, on the other hand, the divine government\nis such as tends to set forth God\u2019s glorious perfections, and answer the\nhighest ends, to wit, the advancement of his own name, in promoting the\nwelfare of his creatures. We may also observe, that the greatest\npotentates on earth, are not only mortal, but their government is often\nsubject to change, and liable to be resisted and controuled, by other\nkings like themselves: Whereas God has none equal with him; therefore\nhis government cannot be controuled; and being all-sufficient, he cannot\nbe destitute of what is necessary to fulfil his purpose, or advance his\nglory. Again, none but God has a right to give laws to the consciences\nof men; and, indeed, no government is properly spiritual, and such as\nreaches the heart like his; nor does the honour that is due to any\nother, contain in it, the least right to divine worship or adoration\nwhich belongs only to him.\n\n(2.) As God has a peculiar people in the world, who are the objects of\nhis grace, these are the subjects of Christ\u2019s mediatorial kingdom, in\nwhich respect he is styled King of saints. This is not only a divine\nhonour which we ascribe to him; but it belongs to him in particular as\nour Redeemer: and so it is to be understood whenever he is called a King\nin scripture, as denoting that kingdom which he has received from his\nFather; whereas his right to govern the world, which is styled his\nprovidential kingdom, necessarily belongs to him as God, and is no more\nconferred upon him by the will of his Father, than his divine nature or\npersonality: We do not therefore pray in this petition, that he would\ngovern the world; for we may all well address ourselves to him, that he\nwould be an infinite Sovereign, and act agreeably to his divine nature,\nwhich he cannot but be and do. But the kingdom which is here intended,\nwhich we have a more immediate regard to, as the subject-matter of this\npetition, is, that which belongs to him as Mediator, which he received\nfrom the Father; who is said, in this respect, to have _set him_ as _his\nKing upon his holy hill of Zion_, Psal. ii. 6. concerning whom it was\nforetold, that _the government_ should _be upon his shoulder_, Isa. ix.\n6. This is therefore not only an honour, but an office which he is\ninvested with, having received a commission from the Father, to execute\nit; and whenever he is said to do any thing in the methods of his\nprovidence, which have an immediate reference to the salvation of his\npeople, it contains in it the exercise of his dominion, or is a branch\nof the glory of his Mediatorial kingdom; and this is what we have a\npeculiar regard to, when we desire that his kingdom may come. In this\nrespect we pray, that all the dispensations of his providence may tend\nto the application of that redemption which is purchased for his people;\nand in particular, that he would subdue them to himself, take possession\nof their hearts, govern them by his laws, defend them by his power,\nrestrain and conquer all their enemies, and, at last, admit them to\ninherit the kingdom prepared for them from the foundation of the world.\n\nIn the New Testament Christ\u2019s kingdom is generally taken for the\ngospel-dispensation; in which he is represented as sitting on a throne\nof grace, and sinners are invited to come and bow down before him, and\nreceive the blessings that he encourages them to expect, as their\nmerciful Sovereign. This kingdom of grace shall not cease to be\nadministered by him, till all his redeemed ones are made willing, in the\nday of his power, and, pursuant thereunto, brought into a better world;\nand then it will receive another denomination, as called, the kingdom of\nheaven. It is true, the gospel-dispensation is often so called in the\nNew Testament, as it respects the administration of his gracious\ngovernment begun and carried on in this world; whereas, in heaven, it\nwill be administered in a most glorious manner, agreeably to that state\nof perfection to which his saints shall be brought; But these things\nhaving been particularly insisted on under a foregoing answer, in which\nChrist\u2019s Kingly office was explained[115]; we shall pass them over at\npresent, and proceed to consider another thing supposed in this\npetition, _viz._\n\n2. That though God be the only supreme and lawful Sovereign, yet there\nare some who pretend to stand in competition with, and usurp that\ndominion which belongs only to him. Accordingly man no sooner rebelled\nagainst him, but he was under the dominion of sin, and was inclined to\nserve divers lusts and pleasures, and willingly gave himself over as a\nvassal of Satan, who, from that time, was styled _the prince_, or god\n_of this world, the spirit that worketh in the children of\ndisobedience_, John xii. 31. 2 Cor. iv. 4. Eph. ii. 2. We must not\nsuppose that he has the least right to this kingdom, or dominion, in\nwhich he sets himself against the divine government; yet sinners who\nrebel against God, are said to be Satan\u2019s subjects. Where the gospel is\nnot preached, he reigns without controul; and false churches, that\noppose the faith contained therein, are called, _Synagogues of Satan_,\nRev. ii. 9. and, indeed, in all those places, where Christ\u2019s kingdom of\ngrace doth not extend itself, there persons are said to be subjects of\nSatan\u2019s kingdom; which is opposed to it. These two kingdoms divide the\nworld; therefore, when we pray, that Christ\u2019s kingdom may be advanced,\nthis includes in it an earnest desire, that whatsoever has a tendency to\noppose it, may be ruined and destroyed. And this leads us to consider,\n\nII. What we are to pray for in this petition. Here let it be observed,\nthat we are not to pray, that God would govern the world, or exercise\nhis providential kingdom, for that he cannot but do; neither are we to\npray that Christ\u2019s kingdom may come, in the same sense in which the\nchurch prayed for it, before the gospel-dispensation, which is called\nhis kingdom, was erected; since that would be, in effect, to deny that\nthere is such a kingdom; or, that our Saviour has a church, in which he\nexercises his government in the world: Nevertheless, we are to pray,\nthat God would eminently display his perfections for the good of his\npeople, in his providential government of the world, and over-rule all\nthe dispensations thereof, for the advancement of his own name, and the\nhappiness of his church and people; and though (as we have but now\nobserved) we are not to pray that the gospel-dispensation may be\nerected; yet we are to pray that Christ\u2019s spiritual kingdom may be\nfarther extended, subjects daily brought into it, and the blessed fruits\nand effects thereof, which tend to promote his own glory, and his\npeople\u2019s happiness may be abundantly experienced by them: But, that we\nmay more particularly explain the several things contained in this\nanswer, which respect the subject-matter of our prayers, when we say,\n_Thy kingdom come_, we express our desire,\n\n1. That the kingdom of sin and Satan may be destroyed: This Christ will\ncertainly do in his own time, inasmuch as it is directly opposite to his\nkingdom. The Devil\u2019s chief design is to draw Christ\u2019s subjects off from\ntheir allegiance to him: Therefore he will certainly plead his own\ncause, that his enemies may not take occasion to insult him, as though\nthey had gained a victory over the Almighty. Moreover, his holiness and\njustice obliges him to do this; for since Satan\u2019s kingdom is supported\nby sin\u2019s gaining strength, and this tends to cast a reproach on the\ndivine perfections; it must be destroyed. And to this we may add, that\nevery one who is converted, is, (as the apostle says) _delivered from\nthe power of darkness, and delivered into the kingdom of God\u2019s dear\nSon_, Col. i. 13. Therefore we pray, that Christ\u2019s interest may flourish\nin the world, which includes in it a desire, that whatsoever is contrary\nto it, may be thrown down.\n\nThere are various steps and degrees whereby Satan\u2019s kingdom has been,\nand shall be weakened, till it shall be, at last, wholly destroyed.\n\n(1.) It met with a great shock when the first gospel promise was given\nto Adam in paradise, relating to the _seed of the woman bruising the\nserpent\u2019s head_, Gen. iii. 15. or Christ\u2019s coming to defeat this\ndeep-laid design against the interest of God in the world, by giving him\na total defeat to him that was at the head thereof. Till this promise\nwas given, there could not be the least hope of salvation for fallen\nman; whose condition was not only deplorable, but desperate, and, in all\nappearance, remediless; but by this first display of divine grace, a\ndoor of hope was opened, and Satan\u2019s kingdom began to be broken and\ndemolished.\n\n(2.) It met with a farther shock, when men began to lay hold of, and\ntake encouragement from this promise, and public worship was set up in\nthe world; and the coming of the Messiah, who was expected to appear in\nour nature, and in the fulness of time, to destroy the works of the\nDevil, was farther made known to the church, and clearer intimations\ngiven of the glory of his Person, and the offices he was to execute, by\nwhich means he was regarded as the object of their faith, who waited\nfor, and earnestly desired the gospel-day, when all the types and\nprophesies relating thereunto, should have their accomplishment.\n\n(3.) Satan\u2019s kingdom met with a very great defeat, when Christ, who was\nthe desire of all nations, took our nature, and dwelt among us, and, in\nthe whole course of his ministry, discovered the way of salvation to his\npeople, more clearly than it had been in former ages, and finished the\nwork of redemption in his death, whereby he paid an infinite price for\nhis elect, to divine justice; and at the same time, _destroyed him that\nhad the power of death, that is the Devil_, Heb. ii. 14. or, as it is\nexpressed elsewhere, _spoiled principalities, and powers, openly\ntriumphing over them in his cross_, Col. ii. 17. And when he was raised\nfrom the dead, whereby the work that he came about was brought to\nperfection, Satan\u2019s kingdom was so effectually destroyed, that he shall\nnot be able to maintain that dominion which he had over them, who before\nwere his vassals, but are now become Christ\u2019s subjects by right of\nredemption.\n\n(4.) The success of the gospel, in the various ages since our Saviour\nwas here on earth; his gathering and building up his church, defeating\nall the attempts of his enemies, who have threatened its ruin; so that\nthe gates of hell have not been able to prevail against it; and its\nhaving been favoured with his special presence, and the means of grace\nbestowed upon, and continued to it, together with the various instances\nof that success that has attended them, have all had a tendency to\nweaken and destroy Satan\u2019s kingdom.\n\n(5.) All the victories that believers are enabled to obtain over sin,\nand Satan\u2019s temptations; and all the graces that they have exercised,\nand comforts that they have experienced, are a gradual weakening of\nSatan\u2019s kingdom, though the victory over him, at present, be not\ncomplete, inasmuch as he has too great an interest in the hearts of\nGod\u2019s people, through the remainders of corruption; yet they shall, at\nlast, be made more than conquerors over him; and the fruits and\nconsequences of the victory that Christ has obtained over him, shall be\nperfectly applied.\n\n2. In desiring that Christ\u2019s kingdom may come, we pray that the gospel\nmay be propagated throughout the world, the Jews called, and the\nfulness of the Gentiles brought in. When the gospel-dispensation,\nwhich is Christ\u2019s kingdom was first erected; the apostles, who were\nemployed in this important work, were to fulfil that commission which\nhe gave them, in preaching the gospel to all nations, which\naccordingly they did, and, by the extraordinary hand of God that\nattended it, it was spread, in a short space of time through a\nconsiderable part of the world; many of the Jews were called, among\nwhom all that were ordained to eternal life, believed; and as for the\nGentiles, who, before this, were unacquainted with the way of\nsalvation, they had Christ preached to them, and many churches were\ngathered from among them; by which means his kingdom was advanced, and\na foundation laid, for the propagation and flourishing state of the\ngospel in all succeeding ages, the effects whereof are experienced at\nthis day. Therefore, when this petition relating to the coming of\nChrist\u2019s kingdom, was used by those who lived at this time, when our\nSaviour gave this direction about it; that which was principally\nintended thereby, was, that Christ might be preached to the Gentiles,\nand believed on in the world; that the veil, or the face of the\ncovering that was spread over all nations, might be taken away, and\nthe way of salvation might be known by them, who, before this, sat in\nthe region and shadow of death: Though, when it is used by us, we\nsignify our desire that this invaluable blessing may be still\ncontinued, and the promises relating to the greater success thereof,\nmay have a more full accomplishment. The apostles, indeed, in\nexecuting their commission, are said to have preached the gospel to\nall nations, that is, to a very considerable part of the heathen\nworld: However, it does not appear that every individual nation of the\nworld has been yet favoured with this privilege; and therefore, what\nwas foretold concerning the _earth\u2019s being full of the knowledge of\nthe Lord, as the waters cover the sea_, Isa. xi. 9. and other\npredictions to the like purpose, do not seem hitherto to have had\ntheir full accomplishment[116]. And it is very evident, that many\nnations, who once had the gospel preached to them by the apostles, are\nnow wholly destitute of it. And though it is true, a considerable\nnumber of the Jews at first, believed in Christ; yet the greatest part\nof that nation were cast off, and all remain, at this day, strangers\nand enemies to him: Therefore we cannot but suppose, that those\nprophecies which respect their conversion, in the latter day, together\nwith the fulness of the Gentiles being brought in, shall be more\neminently accomplished than they have hitherto been[117]. This is\ntherefore what we are to pray for when we say, _Thy kingdom come_;\nand, in order thereto, we are to be importunate with God,\n\n(1.) That his interest may be still maintained, and the glory may not\ndepart from his church; but that it may still enjoy the ordinances of\nhis grace, and those privileges by which it is distinguished from the\nworld, notwithstanding all the attempts of hell, and persecuting powers\nto undermine and overthrow it. And, though it be brought to a very low\nebb at this day, that he would revive his work in the midst of the\nyears, till he be pleased to cause that glorious day to dawn, which his\npeople are now desiring, waiting and hoping for; and in order hereunto,\nwe are to pray,\n\n(2.) That there may be a more plentiful effusion of the Spirit, which is\nabsolutely necessary to the advancement of Christ\u2019s kingdom; a farther\nreformation of the church, and a greater spread of the gospel in those\nnations where it is not known at present.\n\n(3.) We are to pray, that the church may be furnished with all\ngospel-officers and ordinances that are necessary hereunto. Not that we\nare to pray, that new ordinances may be instituted, which, at present,\nare not known, which we have no warrant from scripture to expect; but\nthat God, by the good hand of his providence, would send his ordinances,\nnamely, the word, sacraments and prayer, which are his outward and\nordinary means of salvation, into those parts of the world, which are,\nat present, strangers to them. Accordingly we are to pray,\n\n[1.] That whereever God has a people who thirst after the word, but\nenjoy not the preaching thereof, especially with that zeal and clearness\nas is necessary to their spiritual advantage and edification in Christ,\nthat he would send faithful labourers among them, that their souls may\nnot pine, starve, and be in danger of perishing, for lack of knowledge.\n\n[2.] That where the word of God has been preached with success, so that\nmany believe in Christ, who, nevertheless, have not the advantage of\nwalking together, for their mutual edification, in a church-relation,\nthat God would over-rule and order matters so, that they who have given\nup themselves to the Lord, may encourage and strengthen the hands of one\nanother, by joining together in religious societies, owning Christ\u2019s\nkingly government, and worshipping him in all those ordinances which he\nhas given to his churches. And,\n\n[3.] That there may be proper officers, spirited, qualified, and raised\nup, in subserviency thereunto; that there may be a constant supply of\n_pastors according to his heart, which shall feed with knowledge and\nunderstanding_, Jer. iii. 15. These are necessary to the well-being of a\nchurch; and though extraordinary gifts are not to be expected, in like\nmanner as God was pleased to bestow them on his apostles in the first\nplanting of the gospel; yet there are some gifts which Christ has\npurchased, and we are to pray for, that are particularly adapted to the\nfurnishing them, who are called to minister as officers in his churches,\nfor the promoting his cause and interest therein, and thereby advancing\nhis spiritual kingdom.\n\n(4.) We are to pray, that the church may be purged from those\ncorruptions that tend to defile, and are a great reproach to it, and\nvery unbecoming the relation that it stands in to Christ. It is not,\nindeed, to be supposed, that any church in the world, is so pure that\nthere are no corruptions in it, which appear to the eye of the\nheart-searching God: But some are visible to the world, being notorious\nand inconsistent, not only with the purity, but, if allowed of, with the\nvery being of a church of Christ; which are matter of lamentation to the\ngodly, and a reproach to those who are chargeable therewith; and, as the\napostle styles them, _a root of bitterness springing up and troubling_\nthem, whereby many are _defiled_, Heb. xii. 15. These corruptions are\neither such as respect the faith, or conversation of professors.\n\n[1.] As to what respects corruption in matters of faith. These consist\nin the denying the most important doctrines, which are necessary to be\nknown and believed, in order to our salvation; and with respect\nhereunto, we are to pray, that Christians may not depart from the faith,\nwhich was once delivered to the saints, being _carried about with divers\nand strange doctrines_, chap. xiii. 9. or, as it is said elsewhere,\n_soon removed from him that called them into the grace of Christ unto\nanother gospel_, Gal. i. 6. We are also to pray, that he would root out\nthose errors and heresies which are inconsistent with the church\u2019s\npurity; and have a greater tendency to bring about its ruin than all the\npersecutions it can meet with from its most enraged enemies.\n\n[2.] There are other corruptions that more especially respect the\nconversation of those who are called Christians, that walk not as\nbecomes the gospel of Christ, by which means there is no visible\ndifference between the church and the world: Thus the apostle tells the\nchurch at Corinth, 1 Cor. iii. 3. that some of them were _carnal and\nwalked as men_; that is, notwithstanding the profession of religion that\nthey made, in their conversation they differed little from the men of\nthe world: And he also speaks of others who _profess that they know God,\nbut in works deny him, being abominable, disobedient, and unto every\ngood work reprobate_, Tit. i. 16. Now, with respect to these, we are to\npray, that their profession may be adorned by a holy life; that none may\ncast a stumbling-block in the way of these who watch for their haltings,\nand are glad to take all opportunities to improve the falls and\nmiscarriages of Christians against them; and that God, by his\nprovidence, or rather, by his Spirit, poured out from on high, would\nrefine and purify his church, _purge away the dross, and take away all\nthe tin_, as the prophet expresses it, Isa. i. 25.\n\n(5.) We are farther to pray, that the ordinances of Christ may be purely\nadministered, without any mixture of human inventions, which tend to\ndebase, and are far from adding any beauty or glory to them. It is\nnatural, indeed, for man to be fond of, and pleased with, those\nordinances, which take their rise from himself; but God, who is jealous\nfor the purity of his own worship, can in no wise approve of them, and\nthey are so far from advancing Christ\u2019s kingdom, that God reckons it no\nother than _setting our threshold by his thresholds_, and _our post by\nhis_, which he calls _a defiling his holy name, by the abominations\nwhich they_ herein _commit_, which will be the ground and reason of his\n_consuming them in his anger_, Ezek. xliii. 8. Therefore, we are to\npray, that whatever intrudes itself into any branch of the worship of\nGod, as not receiving any warrant or sanction from himself, may be\nremoved out of the way, that hereby his church may be reformed, and its\ndestruction prevented.\n\n(6.) We are to pray, that the church may be encouraged by civil\nmagistrates, that their government may be subservient to Christ\u2019s\nspiritual kingdom; that, according to God\u2019s promise, _kings may be_ its\n_nursing fathers, and their queens_ its _nursing mothers_, Isa. xlix.\n23. that, by this means, it may have peace and safety, and not be\nexposed, as it has often been, to the rage and fury of persecuting\npowers; and also, that magistrates may be guardians, not only of the\ncivil, but religious liberties of their subjects, which is necessary to\ncomplete the happiness of a nation, and bring down many blessings from\nGod upon it. We are also to pray, that God would not only incline them\nto advance religion, by rendering the administration of civil\ngovernment, subservient thereunto, but that, by a steady adherence to it\nthemselves, they may strengthen the hands of the faithful, and encourage\nmany others to embrace it: And if, on the other hand, they are disposed\nto exercise their power, in such a way, as tends to the discountenancing\nreligion, and weakening the hands of those who profess it; we are to\npray, that God would over-rule their counsels, and incline them to deal\nfavourably with those who desire stedfastly to adhere to it.\n\n(7.) We are taught, in this petition, to pray, that the means of grace\nmay be made effectual to the converting of sinners, and to the\nconfirming, comforting, and building up of believers; that a great and\neffectual door may be opened for the success of the gospel, and that it\nmay _come not in word only, but also in power_, 1 Thess. i. 3. so that,\nby this means, the Lord would be pleased to add to the church daily,\nsuch as shall be saved, that hereby Christ\u2019s government, or spiritual\nkingdom, may be promoted in the hearts of his people, and they enabled\nto testify a ready and willing subjection to his authority, and yield\nobedience to him, with all the powers and faculties of their souls.\n\n(8.) We are to pray for the advancement of Christ\u2019s kingdom, at his\nsecond and glorious coming; when the work of grace shall be brought to\nits utmost perfection; and all the elect, who shall have lived from the\nbeginning to the end of time, shall be gathered together, and brought\ninto Christ\u2019s kingdom of glory, as they have formerly been into his\nkingdom of grace, when the highest honours shall be conferred upon them,\nand they shall reign with him for ever and ever. As the church, under\nthe Old Testament-dispensation, prayed that Christ\u2019s kingdom of grace\nmight come, _viz._ be administered, as it has been, and now is, under\nthe gospel-dispensation, and, as it is expressed, that he would _be like\na roe, or like a young hart upon the mountains of Bether_, Cant. ii. 17.\nor, that the desire of all nations would fill his house with glory: So\nthe New Testament-church is represented as praying, that Christ would\n_come quickly_, according to his promise, Rev. xxii. 20. and put a final\nperiod to every thing that has had a tendency to detract from the glory\nof his kingdom, or the happiness of his subjects; and, in order\nhereunto, we must pray, that the elect, who are Christ\u2019s mystical body,\nmay be gathered, and brought in to him; and then we may be sure that he\nwill hasten his coming. And, till this is done, we are to wait\npatiently, as the _husbandman waiteth for the precious fruit of the\nearth_, in the desired harvest, James v. 7. and, in the mean time, we\nare to pray, that he would be pleased to exert his power, and make the\ndispensations of his providence in the world, conducive to answer these\nends, and more particularly, with respect to ourselves; that hereby we\nmay have, not only an habitual, but an actual meetness for the heavenly\nkingdom; that when our Lord shall come, we may not be like those virgins\nmentioned in the parable, who _all slumbered and slept_, Matt. xxv. 5.\nbut, upon the first alarm, may go out to meet him with joy and triumph;\nand, as an evidence hereof, that we may be enabled to walk as _strangers\nand pilgrims on the earth_, or, as those who _desire a better country,\nthat is, an heavenly_, Heb. xi. 13, 16. and that we may keep up an\nintercourse with Christ, that we may be ready to entertain him with\ndelight and pleasure, whenever he comes; that when he, who is our Life,\nour Hope, and Saviour, as well as our King, shall appear, we may appear\nwith him in glory. Thus concerning the administration of Christ\u2019s Kingly\ngovernment, as the subject-matter of this petition: And, that we may be\nfarther assisted in directing our prayers to God agreeable thereunto, we\nmay consider his children as addressing themselves to him to this\npurpose: \u201cWe adore and magnify thee, O God our Saviour, as the Governor\nof the world; who dost according to thy will in the armies of heaven,\nand amongst the inhabitants of the earth. Thy power is irresistible, and\nthy works wonderful: But it is matter of the highest astonishment, that\nthou should exercise that gracious government, in which thou\ncondescendest to be called the King of saints. What is man, that thou\nshouldst thus magnify him, and set thine heart upon him; that they, whom\nthou mightest have dealt with as traitors, and enemies to thy\ngovernment, and, as such, have ruled them with a rod of iron, and broken\nthem in pieces, like a potter\u2019s vessel, should be admitted to partake of\nthe privileges which thou art pleased to bestow on thy servants and\nsubjects! Thou hast often invited us, by holding forth thy sceptre of\ngrace, to come and acknowledge thee to be our Lord and Sovereign; but\nour hearts have been filled with rebellion against thee. We have served\ndivers lusts and pleasures, and been in confederacy with hell and death,\nyielding ourselves slaves to Satan, thine avowed enemy: But now, we\ndesire to cast ourselves down before thy foot-stool; and, while we stand\namazed at thy clemency, we accept of the overture of a pardon which thou\nhast made in the gospel, with the greatest thankfulness, accounting it\nour highest privilege, as well as our indispensable duty, to be thy\nsubjects. Write thy law, we beseech thee, in our hearts; bring down\nevery high thought and imagination, which sets itself against thine\ninterest, and make us entirely willing to be thy servants, devoted to\nthy fear. We also beg, that thou wouldst take to thyself thy great power\nand reign. Let Satan\u2019s kingdom be destroyed, thy gospel propagated\nthroughout the world. May thine ancient people, the Jews, who now refuse\nthat thou shouldst reign over them, be called and inclined to own thee\nas their King; and may the dark parts of the earth see thy salvation.\nReform thy churches; let them be constantly supplied with those who\nshall go in and out before them, and shall feed them with knowledge and\nunderstanding. May they be purged from those corruptions which are a\nreproach to thy government; let not the commandments of men be received,\ninstead of thine holy institutions; may thine ordinances be purely\ndispensed, that thy people may have ground to hope for thy presence\ntherein; and may they be made effectual for the converting of sinners,\nand establishing thy saints in their holy faith. And let all the\ndispensations of thy providence in the world, have a tendency to advance\nthy kingdom of grace, that, as thou hast, in all ages, appeared in the\nbehalf of thy church and people; so it may be preserved and carried\nthrough all the difficulties that it meets with, and be secured from the\nattempts of thine enemies against it, till they who rejoice in thy\ngovernment here, shall be received into thy heavenly kingdom hereafter.\u201d\n\nFootnote 115:\n\n  _See Vol. II Quest. XLV. page 353._\n\nFootnote 116:\n\n  _See Vol. II. page 376._\n\nFootnote 117:\n\n  _See Vol. II. page 376, &c._\n\n\n\n\n                             Quest. CXCII.\n\n\n    QUEST. CXCII. _What do we pray for in the third petition?_\n\n    ANSW. In the third petition, [which is, _Thy will be done on earth\n    as it is in heaven_] acknowledging that, by nature, we, and all men,\n    are not only utterly unable and unwilling to know and do the will of\n    God, but prone to rebel against his word, to repine and murmur\n    against his providence, and wholly inclined to do the will of the\n    flesh, and of the Devil: We pray, that God would by his Spirit, take\n    away from ourselves and others, all blindness, weakness,\n    indisposedness, and perverseness of heart, and by his grace make us\n    able and willing to know, do, and submit to his will in all things,\n    with the like humility, cheerfulness, faithfulness, diligence, zeal,\n    sincerity, and constancy, as the angels do in heaven.\n\nFor the understanding of this petition, we must enquire,\n\nI. What is meant by the will of God, and how it is said to be done by\nus. We have, under a foregoing answer, considered[118], that this is\ndistinguished into his secret and revealed will, and shewn that as the\nformer of these is the reason of his own actings, and determines the\nevent of things; the latter is what we are more especially concerned\nabout, as it is a rule of duty to us. It is also farther distinguished\ninto his perceptive and providential will; the former of which we are to\nobey; the latter, to admire, submit to, and be well pleased with:\nAccordingly, when we pray, _Thy will be done_, we desire, that his laws\nmight be obeyed, and thereby his universal dominion, and right to govern\nthe world, practically acknowledged; and that, by this means, sin might\nbe prevented, and this earth might not become so much like hell as it\nwould be, in this method, which God has taken to direct our actions, and\ngive a check to our corruptions, were wholly disregarded by us. When we\nconsider God as the Creator of man, the next idea we have of him is,\nthat he exercises his dominion and sovereignty in giving laws to him;\nwhich he is under a natural obligation to obey; otherwise he disowns\nhimself to be a creature, or a subject, which is the highest affront\nthat can be offered to the divine Majesty, and exposes him to that\npunishment which is due to those who are found in open rebellion against\nhim: This is what we are to pray against in this petition, in which\nthere is something supposed, namely,[119]\n\n1. That his will must be known by us, otherwise it cannot be obeyed. And\nthis supposes the law to be promulgated; which has been already done;\nparticularly as it was written by God on the heart of man at first, in\nsuch legible characters, that our apostacy from him has not wholly\nerased it. But besides this, there must be an internal impression made\non the minds and consciences of men, whereby they may be brought to see\nthe excellency and glory thereof, and their indispensable obligation to\nyield obedience thereunto.\n\n2. It is farther supposed, that the will of man is naturally averse, and\ndisinclined, to obey the divine commands, which is the result of our\nfall and apostacy from God; and, through the corruption of our nature,\nwe are prone to say, _Who is lord over us_, Psal. xii. 4. and, _What is\nthe Almighty, that we should serve him_, Job xxi. 15. This is the source\nof all that opposition which the heart of man expresses against the laws\nof God, while sinners entertain a fixed resolution to give laws to\nthemselves; and, on the other hand, are wholly inclined to do the will\nof the flesh and of the Devil: This the apostle calls _fulfilling the\ndesires of the flesh and of the mind_; while at the same time, they\n_walk according to the prince of the power of the air, the spirit that\nworketh in the children of disobedience_, Eph. ii. 2, 3. This will of\nthe flesh is agreeable to the dictates of Satan, by whom it is content\nto be kept in perpetual bondage; his suggestions are agreeable to the\ncorruption of nature; whereas, the command of God being contrary to it,\nas containing in them the signatures of his holiness, are grievous and\nburdensome to fallen man; the law is spiritual, and therefore it cannot\nbe agreeable to those who are carnal, and, as it were sold under sin.\nAnd this discovers itself,\n\n(1.) In that, sinful man is determined to do, not what is lawful, but\nwhat is pleasing to himself, not considering what he ought to do, as\nbeing accountable to God, the judge of all for his behaviour in this\nworld; but whether it is agreeable to his own inclinations, and affords\nsome present delight to his carnal appetite.\n\n(2.) As for Satan, he uses his utmost endeavours to strengthen these\nresolutions, and increase the depravity and corruption of our nature;\nand, for this end, daily presents objects to our imaginations, that are\nagreeable to the desires of the flesh; and these are received with\npleasure and delight, whereby a snare is laid for the ruin of the soul,\nso that it becomes more and more alienated from the life of God; and not\nonly indifferent, as to matters of religion, but utterly averse to them.\nThis is the reason of all the dishonour that is brought to God in the\nworld; whereby it appears, that his will is not done therein, as it\nought to be.\n\nMoreover, as the will of man sets itself against the commanding will of\nGod, so it expresses the same aversion to his providential will; which\nis not said indeed, to be done, but it ought to be submitted to, by us.\nWe are as much inclined to find fault with what God does in the world,\nas we are to rebel against his law. This appears in our being\ndiscontented and uneasy with the allotments of providence, especially\nwhen we are under the afflicting hand of God; whereby we are apt to\ncharge him as dealing hardly with us, because we have not those\nopportunities, we desire, to fulfil the lusts of the flesh, or some\ncheck is given to our corrupt appetites or inclinations. How ready are\nwe to complain of injuries done us, as though God were obliged to give\nus whatever we would have, how contrary soever it may be to our real\ngood and advantage, as well as his own glory! Of this we have many\ninstances, in the perverse behaviour of the children of Israel in the\nwilderness, who were frequently complaining of the hardships they\nendured; and, by their murmuring against God, provoked him to send those\nterrible judgments which, as they might have foreseen, would be the\nconsequence thereof. This is the most unreasonable behaviour towards\nhim, who has a right to do what he will with his own, and directly\ncontrary to that temper of mind which the gospel suggests; whereby we\nare taught, in whatsoever state or condition of life we are, therewith\nto be contented. It is, in both these respects, that we are instructed,\nin this petition, to pray, that _the will of the Lord_ may _be done_.\nWhich leads us to consider,\n\nII. The subject-matter of what we are taught to pray for in this\npetition, when we say, _Thy will be done_. And,\n\n1. With respect to God\u2019s commanding will, we are to pray, that he would\nincline and enable us to yield obedience to it; and accordingly,\n\n(1.) We are to be earnest with him, that he would remove the ignorance\nand blindness of our minds, that we may see a beauty and glory in every\nthing that he commands; for, next to the Sovereignty of God, which is\nthe first motive hereunto, the excellency of what he commands is to be\nconsidered as an inducement to obedience. Therefore we are to be\nconvinced, that his _law is holy, his commandment holy, just, and good_,\nRom. vii. 12. or, that duty and interest are herein inseparably\nconnected, so that the one can never be secured without the other. This\nis the work of the Spirit of God, when he directs and leads us in the\nway wherein we ought to walk.\n\n(2.) We are to pray, that God would take away the obstinacy and\nperverseness of our wills, that our obedience may be matter of choice,\nand performed with delight, otherwise it cannot be pleasing to him; and\naccordingly we are to pray,\n\n[1.] That it may be performed with the utmost sincerity, as approving\nourselves not to men, but God, who searcheth the heart; and that it may\nproceed from a principle of spiritual life and grace, and be done with a\nsingle eye, to his glory, whose we are, and whom we desire to serve.\n\n[2.] We are to pray, that our obedience may arise from a filial fear of\nGod, and a love to him, and not barely a dread of punishment, or fear of\nhis wrath, as the consequence of our rebellion against him; or from a\nmercenary frame of spirit, that looks at nothing farther than some\nadvantages which we expect to receive from him; and that it may also\nproceed from a sense of gratitude for the many benefits which we receive\nfrom him, whereby we are, as it were, constrained to do his will.\n\n[3.] This obedience ought to be universal, with respect to the matter\nthereof, and constant, with respect to our perseverance therein. We are\nnot to choose to obey some of the divine commands, and refuse others; or\nto perform those duties which are most easy, and reject those that are\ndifficult; or to obey the will of God, so far as it comports with our\nsecular interest, and indent with him to be excused in those things that\nare inconsistent therewith: but we must leave it to him alone, to\nprescribe the matter of duty, and express an entire compliance\ntherewith, whatsoever it be that he requires. Thus the Psalmist says,\n_Then shall I not be ashamed when I have respect unto all thy\ncommandments_, Psal. cxix. 6.\n\nMoreover, this obedience must be constant, without our growing cold and\nindifferent therein, or desisting from it, according as our condition in\nthe world is altered, as though we had nothing to do with God and\nreligion, but when we are under some pressing difficulties; for that is\nto set our faces heaven-ward for a time, and afterwards to draw back\nunto perdition.\n\n(2.) We are to pray that God would enable us to submit to his disposing\nwill, as being satisfied that all the dispensations of his providence\nare right; and accordingly to say, with David, _Here am I, let him do to\nme as seemeth good to him_, 2 Sam. xv. 26. This consists,\n\n[1.] In maintaining a quiet, easy, composed frame of spirit, fitted for\nthe exercise of religious duties, though under trying dispensations of\nprovidence.\n\n[2.] When we justify God, and lay the blame on ourselves, whatever\nafflictions we are exercised with. Thus the Psalmist speaks of himself\nas deserted, and God as _far from helping him_, he acknowledges the\nequity of his dispensations, when he says, _Thou art holy, O thou that\ninhabitest the praises of Israel_, Pal. xxii. 1. 3. or, as he elsewhere\nexpresses himself, _The Lord is upright, he is my rock, and there is no\nunrighteousness in him_, Psal. xcii. 15.\n\n[3.] When we are disposed to bless God, at the same time, when he takes\naway outward mercies, as well as when he gives them: Thus Job, when he\nwas stripped of all he had at once, says, _The Lord gave, and the Lord\nhath taken away, blessed be the name of the Lord_, Job i. 24. We are now\nto consider,\n\nIII. The manner in which the will of God is to be done: Accordingly we\nare taught to pray, that it may be _done in earth as it is in heaven_;\nnot that we are to suppose that the best of saints can arrive, while in\nthis world, to the perfection of the heavenly state; so that it is\npossible for them to do the will of God in the same manner, or degree,\nas it is done in heaven: Therefore the particle as respects similitude,\nrather than equality, and all that we can infer from hence is, that\nthere is some analogy or resemblance between the obedience of the saints\nhere, and that of the inhabitants of heaven. This implies in it a\ndesire,\n\n1. That it may be done with great humility and reverence. Thus the\nangels, who have the character of Seraphims, are represented, in that\nemblem or vision which the prophet Isaiah saw, of the _Lord sitting on\nhis throne_, Isa. vi. 1, 2. and the _Seraphims_ attending him, as having\ntheir _faces covered with their wings_, in token of reverence and\nhumility. And others are described as _casting their crowns before the\nthrone_, Rev. vi. 10. intimating, that all the glory that is put upon\nthem, is derived from him that sits on the throne, and that their honour\nis not to be regarded or mentioned, when compared with him who is the\nfountain thereof.\n\n2. This expression farther implies in it a desire to do the will of God\nwith all cheerfulness. Some think that this is intended in the vision\nwhich John saw concerning the seven angels, who were employed to inflict\nthe seven last plagues on the church\u2019s enemies, when they are\nrepresented as doing it with _harps in their hands_, and as singing the\npraises of God at the same time, Rev. xv. 1-3.\n\n3. We are said to do the will of God on earth, as it is done by the\nangels in heaven, when we do it with faithfulness: Thus when they are\nrepresented as ministering to God\u2019s people, and, as such, having the\ncharge over them to keep them in all their ways, they are spoken of as\ndoing this faithfully; as it is said, _They shall bear thee up in their\nhands, lest thou dash thy foot against a stone_, Psal. xci. 11, 12.\n\n4. The angels are farther represented as a pattern of diligence in doing\nthe will of God: Thus it is said of the angel Gabriel, that when the\nword of command was given him to carry a message to Daniel, he _fled\nswiftly_, being expeditious in fulfilling the work he was employed\nabout, Dan. ix. 21.\n\n5. They are said to do the will of God, with zeal and fervency; and, for\nthis reason, some think they are called, in the scripture but now\nmentioned, _seraphims_; or, as they are elsewhere styled, _A flaming\nfire_, Psal. civ. 4.\n\n6. The angels are said to do the will of God sincerely: Thus the\ninhabitants of heaven are represented, as having _no guile found in\ntheir mouths_, and _being without fault before the throne of God_, Prov.\nxxii. 2.\n\n7. They are said to do the will of God with constancy: Thus we read of\nthem as _serving him day and night in his temple_, chap. vii. 15. and\nthe angels, which are ministering spirits, sent forth to minister unto\nthe heirs of salvation, are said _always_ to _behold the face of God in\nheaven_, Mat. xviii. 10. that is, they never give out, or are weary of\nhis service: We have herein an excellent example set before us, and are\nexhorted to pray, that in our measure we may yield the like obedience to\nGod, though we fall very short of doing it, as they do who are in a\nperfect state. We are therefore herein taught to lift up our hearts to\nGod, in a way of adoration, confession, and supplication, _q. d._ \u201cWe\nacknowledge, O Lord, that thou hast a right to the obedience of all\ncreatures, and hast been pleased to give them thy law as the rule\nthereof. It is our glory, as well as our happiness, to be thy servants;\nfor thy law is holy, thy commandment holy, just and good: But we\nacknowledge and confess before thee, that we have rebelled against thee,\nand have refused to yield obedience to thy commands: And when we behold\nthe universal corruption of human nature, we blush and are ashamed to\nthink how little glory is brought to thy name, by the service and\nobedience of thy creatures here below. In heaven thy will is done\nperfectly, by those who serve thee with the greatest delight and\npleasure; but on earth thou hast but little glory; it is an instance of\ncondescending goodness that thou hast not, long since, abandoned and\nforsook it, and thereby rendered it like hell: But, we beseech thee,\ntake to thyself thy great power, and reign in the hearts of men; subdue\ntheir wills thyself, that they may cheerfully and constantly obey thy\ncommanding will, and submit to thy providential will, as being satisfied\nthat all thy dispensations are right, and shall tend to thy glory, and\nthe welfare of all that fear thy name.\u201d\n\nFootnote 118:\n\n  _See Vol. I. Quest. xii. p. 471._\n\nFootnote 119:\n\n  It has been said, that there cannot be any reason or motive to pray,\n  or make any petition, to an _unchangeable God_, whose design cannot be\n  altered, and who has fixed all events, without a possibility of any\n  change.\n\n  Before any attempt is made to remove this objection, and supposed\n  difficulty, it must be observed, that it equally lies against the\n  _foreknowledge of God_. For if God certainly foreknows every thing\n  that will take place, then every event is fixed and certain, otherwise\n  it could not be foreknown. \u201cKnown unto God are all his works from the\n  beginning of the world.\u201d He has determined, and passed an unchangeable\n  decree, with respect to all that he will do to eternity. Upon the plan\n  of the objection under consideration, it may be asked, What reason or\n  motive can any one have to ask God to do any thing for him, or any one\n  else, since he infallibly knows from the beginning what he will do,\n  and therefore it is unalterably fixed? Therefore if it be reasonable\n  to pray to an _omniscient_ God, it is equally reasonable to pray to an\n  _unchangeable_ God. For the former necessarily implies the latter. But\n  in order to show that the objection is without foundation, the\n  following things must be observed.\n\n  1. If God were not omniscient and unchangeable, and had not\n  foreordained whatsoever comes to pass, he would not be the proper\n  object of worship, and there would be no foundation, reason, or\n  encouragement to make any petition to him.\n\n  This, it is presumed, will be evident to any one who will well\n  consider the following observations.\n\n  _First._ If there were no unchangeable, omniscient Being, there would\n  be no God, no proper object of worship. A being who is capable of\n  change, is necessarily imperfect, and may change from bad to worse,\n  and even cease to exist, and therefore could not be trusted. If we\n  could know that such a being has existed, and that he was once wise,\n  and good, and powerful, we could have no evidence that he would\n  continue to be wise or good, or that he is so now, or that he is now\n  disposed to pay any regard to our petitions, or is either willing or\n  able to grant them; or even that he has any existence. What reason of\n  encouragement then can there be to pray to a changeable being? Surely\n  none at all. Therefore, if there be no reason to pray to an\n  _unchangeable God_, there can be no reason to pray at all.\n\n  _Secondly._ If God be infinitely wise, and good, and omnipotent,\n  supreme and independent; then he certainly is unchangeable, and has\n  foreordained whatsoever comes to pass. This has been proved above, or\n  rather is self-evident. But if he be not infinitely wise and good, &c.\n  then he cannot be trusted; he cannot be the object of that trust and\n  confidence which is implied, and even expressed, in praying to him.\n\n  _Thirdly._ The truly pious, benevolent, devout man would not desire,\n  or even _dare_, to pray to God for any thing, if he were changeable,\n  and disposed to alter his purpose and plan, in order to grant his\n  petitions. Therefore he never does pray to any but an _unchangeable\n  God_, whose counsel stands forever, and the thoughts of his heart to\n  all generations. He is sensible that he is a very imperfect creature;\n  that his heart, his will, is awfully depraved and sinful; that he\n  knows not what is wisest and best to be done in any one instance; what\n  is best for him, for mankind in general, for the world, or for the\n  universe; what is most for the glory of God, and the greatest general\n  good; and that it would be infinitely undesirable and dreadful to have\n  his own will regarded so as to govern in determining what shall be\n  done for him or any other being, or what shall take place. If it could\n  be left to him to determine in the least instance, he would not dare\n  to do it, but would refer it back to God, and say, \u201cNot _my will_, but\n  _thine_ be done.\u201d But he could not do this, unless he were _certain_\n  that the will of God was unchangeably wise and good, and that he had\n  decreed to do what was most for his own glory, and the greatest good\n  of the whole; at the same time infallibly knowing what must take\n  place, in every instance, in order to answer this end; and\n  consequently must have fixed upon the most wise and best plan,\n  foreordaining whatsoever comes to pass. Therefore, whatever be his\n  petitions for himself, or for others, he offers them to God, and asks,\n  _on this condition_, always either expressed or implied, _If it be\n  agreeable to thy will_: for _otherwise_ he would not have his\n  petitions granted, if it were possible. And he who asks any thing of\n  God, without making this condition, but sets up his own will, and\n  desires to have it gratified, whether it be for the glory of God, and\n  the greatest good of his kingdom, or not; and would, were it in his\n  power, compel his Maker to grant his petition, and bow the will of God\n  to his own will; he who prays to God with such a disposition, is an\n  impious enemy to God, exercises no true devotion, and cannot be heard;\n  and it is desireable to all the friends of God that he should be\n  rejected. Resignation to the will of God always supposes his will is\n  unchangeably fixed and established, which it could not be, unless he\n  has foreordained whatsoever comes to pass.\n\n  Thus it appears that if God were changeable, and had not foreordained\n  whatsoever comes to pass, there would be no foundation for religious\n  worship, or reason for praying to him; or that there can be no reason\n  or encouragement for prayer and petition to any but an _unchangeable_\n  God.\u2014I proceed to observe,\n\n  2. There is good reason, and all desirable and possible encouragement,\n  to pray to an unchangeable God, who has from eternity determined what\n  he will do, in every instance, and has foreordained whatsoever comes\n  to pass.\n\n  This will doubtless be evident, to him who will duly, consider the\n  following particulars.\n\n  _First._ Prayer is as proper, important, and necessary, in order to\n  obtain favour from an unchangeable God, as it could be were he\n  changeable, and had not foreordained any thing.\n\n  Means are as necessary in order to obtain the end, as if nothing were\n  fixed and certain. Though it was decreed that Paul and all the men in\n  the ship should get safe to land, when they were in a storm at sea;\n  yet this must be accomplished by means, and unless the sailors had\n  assisted in managing the ship, this event could not take place, and\n  they could not be saved. Prayer is a means of obtaining what God had\n  determined to grant; for he has determined to give it in answer to\n  prayer, and no other way. \u201cAsk, and ye shall receive,\u201d says our\n  Saviour. When God had promised to do many and great things for Israel,\n  he adds, \u201cThus saith the Lord God, I will yet for this be inquired of\n  by the house of Israel, to do it for them:\u201d [_Ezek._ xxxvi. 37.] The\n  granting the favours, which God had determined to bestow, was as much\n  suspended on their asking for them, as if there had been nothing\n  determined and fixed about it. There is as much regard had to prayer\n  in granting favours, and the prayer is heard, and God gives them, as\n  really and as much in answer to it, as if there were nothing\n  determined and foreordained respecting them: for the decree includes\n  and fixes the means, as much as the end; the method and way by which\n  events are to take place, as much as those events themselves. The one\n  depends on the other, as much as if there were no decree, and nothing\n  fixed; yea, much more: for the decree _fixes_ the dependence and\n  connexion between the means and the end: whereas if there were no\n  decree, and nothing fixed, there would be no established connexion,\n  but all would be uncertain, and there would be no reason or\n  encouragement to use means, or do any thing to obtain an end.\n\n  Surely, then, there is as much reason and encouragement to pray to an\n  unchangeable God, and this is as important and necessary, as if there\n  were nothing fixed by the divine decrees, and much more: yea, the\n  unchangeable purposes of God are the necessary and only proper ground\n  and reason of prayer.\n\n  _Secondly._ Though prayer is not designed to make any change in God,\n  or alter his purpose, which is impossible; yet it is suited and\n  designed to have an effect on the petitioner, and prepare him to\n  receive that for which he prays. And this is a good reason why he\n  should pray. It tends to make the petitioner to feel more and more\n  sensibly his wants, and those of others for whom he prays, and the\n  miserable state in which he and they are: for in prayer these are\n  called up to view, and dwelt upon: and prayer tends to give a sense of\n  the worth and importance of the favours asked. It is also suited to\n  make persons feel, more and more, their own helplessness, and entire\n  dependence on God for the favours for which they petition, of which\n  their praying is an acknowledgment: and therefore tends to enhance\n  them in the eyes of the petitioner, when given in answer to prayer,\n  and make him more sensible of the free, sovereign goodness of God in\n  granting them.[120] In sum, this is suited to keep the existence and\n  character of God in view, and impress a sense of religious truths in\n  general on the mind, and to form the mind to universal obedience, and\n  a conscientious watchfulness and circumspection, in all religious\n  exercises.\n\n  _Thirdly._ It is reasonable, and highly proper and important, and for\n  the honour of God, that the friends of God should express and\n  acknowledge their entire dependence on him, and trust in him, for all\n  they want for themselves and others, and their belief in the power,\n  wisdom and goodness of God; and all this is acknowledged, expressly or\n  implicity, in prayer to God. It is also reasonable and proper that\n  they should express their _desire_ of those things which are needed by\n  themselves or others, and which God alone can give or accomplish: and\n  such desires are expressed in the best way and manner by petitioning\n  for them. And in asking for blessings on others, and praying for their\n  enemies, they express their benevolence, which is an advantage to\n  themselves, and pleasing to God, even though their petitions should\n  have no influence in procuring the favours which they ask. And in\n  praying that God would honour himself, and advance his own kingdom,\n  and accomplish all the great and glorious things which he has promised\n  to do for his own honour, and the good of his people, they do not\n  express any doubts of his fulfilling his promises, but are certain he\n  will grant their petitions; but they hereby express their acquiescence\n  in these things, and their earnest desire that they may be\n  accomplished; and also profess and express their love to God, and\n  friendship to his people and kingdom; and do that which the feelings\n  of a pious, benevolent heart will naturally, and even necessarily,\n  prompt them to do.\n\n  We have many examples of such petitions and prayers for those things\n  and events, which the petitioners, antecedent to their prayers, knew\n  would certainly be accomplished. We have a decisive and remarkable\n  instance of this in David, the king of Israel, in the following words:\n  \u201cAnd now, O Lord God, the word that thou hast spoken concerning thy\n  servant, and concerning his house, establish it for ever, _and do as\n  thou hast said_. And let thy name be magnified forever, saying, The\n  Lord of hosts is the God over Israel: and let the house of thy servant\n  David be established before thee. For thou, O Lord of hosts, God of\n  Israel, hast revealed to thy servant, saying, _I will build thee an\n  house: therefore hath thy servant found in his heart to pray this\n  prayer before thee_. And now, O Lord God, thou art that God, and thy\n  words be true, and thou hast promised this goodness unto thy servant.\n  Therefore now let it please thee to bless the house of thy servant,\n  that it may continue forever before thee; for thou, O Lord God, hast\n  spoken it, and with thy blessing let the house of thy servant be\n  blessed forever:\u201d [_2 Sam._ vii. 25-29.] Here David not only prays God\n  to do that which at the same time he knew and acknowledges God had\n  promised to do; and therefore it was established as firm as the throne\n  of the Almighty, and decreed that it should take place; but he says\n  that this promise of God, making it certain, was the reason, motive,\n  and encouragement to him to make this prayer: \u201cThou, O Lord, hast\n  revealed to thy servant, saying, I will build thee an house. And now,\n  O Lord God, thou art that God, _and thy words be true, and thou hast\n  promised this goodness unto thy servant_; THEREFORE HATH THY SERVANT\n  FOUND IN HIS HEART TO PRAY THIS PRAYER BEFORE THEE.\u201d We hence are\n  warranted to assert that it is reasonable and proper to pray for that\n  which God has promised; and that the certainty that it will be\n  accomplished is a motive and encouragement to pray for it. How greatly\n  then do they err, who think that if every event is made certain by\n  God\u2019s decree, there is no reason or encouragement to pray for any\n  thing!\n\n  Our Saviour, in the pattern of prayer which he has dictated, directs\n  men to pray that God would bring to pass those events which are\n  already fixed and decreed, and therefore must infallibly take place;\n  \u201cOur Father, who art in heaven, _hallowed be thy name; thy kingdom\n  come, thy will be done_,\u201d &c.\n\n  Christ himself, in the 17th chapter of John, prays for those whom the\n  Father had given to him, that he would keep them through his own name,\n  and that they might be _one_, as the Father and Son were one; might be\n  kept from the evil in the world, and be sanctified through the truth;\n  that they might be with him in heaven forever, and behold his glory.\n  At the same time he knew that all this was made certain to them; for\n  he had before said, that all that were given to him should come to\n  him, and he would raise them up at the last day; that he would give\n  unto them eternal life, and not one of them should perish, as none\n  should be able to pluck them out of his hands, or his Father\u2019s. He\n  prays, \u201cFather, glorify thy name;\u201d not because this event was\n  uncertain, but to express his earnest desire of that which he knew was\n  decreed, and could not but take place, and his willingness to give up\n  every thing, even his own life to promote this. Again, Christ prays in\n  the following words: \u201cAnd now, O Father, glorify thou me with thine\n  own self, with the glory which I had with thee before the world was.\u201d\n  The event for which Christ prays in these words was decreed from\n  eternity, and the decree had been long before published, in the 2d and\n  110th Psalms: \u201cI will declare the decree: The Lord hath said unto me,\n  Thou art my Son, this day have I begotten thee. Ask of me, and I will\n  give thee the heathen for thine inheritance, and the uttermost parts\n  of the earth for thy possession. Sit thou at my right hand, until I\n  make thine enemies thy foot-stool.\u201d And he had declared the certainty\n  of that for which he here prays, since his incarnation. He had said,\n  that all power in heaven and earth was given unto him; that \u201cthe\n  Father had committed all judgment unto the Son; that all men should\n  honour the Son, even as they honour the Father.\u201d St. Paul, when\n  speaking of God, often introduces the following words: \u201cTo whom be\n  glory forever, Amen;\u201d which is not to be considered as a mere\n  doxology, by which glory is _ascribed_ to God; but it is rather a\n  _wish_, or _desire_, that God may be glorified forever; and the _Amen_\n  corroborates it: as if he had said, \u201cLet it be so; this is the most\n  ardent desire of my soul, including the sum of all my petitions.\u201d Here\n  then the Apostle utters a desire and petition for that which he knew\n  was decreed, and would take place.\n\n  The last words of Christ to his church are, \u201cSurely I come quickly.\u201d\n  Upon which promise the following petition of the church, and of every\n  friend of his, is presented to him: \u201cAmen, even so come Lord Jesus.\u201d\n  Here is a petition, in which all Christians join, praying Christ to do\n  what he has promised; and which therefore was as certain as a declared\n  decree could possibly make it; and the petition is grounded on this\n  promise and decree published by Christ, in which the petitioners\n  express their hearty approbation of the coming of Christ, and earnest\n  desire of this important and happy event. And if it be reasonable thus\n  to pray for an event which is fixed and made certain by an\n  unchangeable decree, and cannot be altered, as in the instance before\n  us; then it is reasonable and proper to pray for any thing or any\n  event which appears to us desirable and important, though we know God\n  is unchangeable, and that all things and every event are fixed by an\n  unalterable decree.\n\n  The apostle John says, \u201cAnd this is the confidence that we have in\n  him, that if we ask any thing _according to his will_, he heareth us.\n  And if we know that he heareth us, whatsoever we ask, we know that we\n  have the petitions that we desired of him:\u201d [_1 John_ v. 14, 15.] To\n  ask for any thing _according to his will_, is to ask for those things\n  which it is agreeable to his will to grant; and this is to be known\n  only by what he has revealed. When we ask him to do what he has\n  declared he will do, then we know we ask for that which is according\n  to his will; and consequently that we have our petitions. But it will\n  be asked, What are these things? I answer, that God will glorify\n  himself in all things, and make the brightest display of his\n  perfections and character forever; that he will promote and effect the\n  greatest possible good of the universe; that he will make his church\n  and kingdom perfectly happy and glorious forever; that he will\n  accomplish all his designs and predictions, and fulfil all his\n  promises to his church and people: and cause all things to work for\n  the good of those who love him; and give his holy Spirit to all who\n  ask him. These, I think, must be the things we ask, when we know that\n  we pray for any thing _according to the will of God_, and consequently\n  know that he heareth us, and that we have the petitions that we\n  desired of him. But in all these instances we ask for that which God\n  has said he will do, that is, has decreed that he will do them. And as\n  it has been said before, if a decree in these instances does not\n  render it unreasonable or improper to pray for their accomplishment;\n  then, if God has decreed _whatsoever comes to pass_, this is not in\n  the least inconsistent with our praying for whatever appears to us\n  desirable and good, and may not be contrary to the will of God to\n  grant. But here it must be observed, that when we ask for any\n  particular things or events which, though it may not be contrary to\n  the will of God to grant, yet he has in no way revealed that it is his\n  will to grant our petitions; when we ask for any such thing, we must\n  do it with an express or implicit reserve\u2014_If it be according to the\n  will of God_. Otherwise, or if it be not according to his will, we\n  must withdraw our petition, and not desire to have it granted.\n  Resignation to the will of God, whatever it may be, in all such\n  instances, is essential to the pious petitions of a benevolent friend\n  of God. And by thus referring to the will of God, and resigning to\n  that, desiring it may be done in all cases, whatever petitions we may\n  make, we do refer to the decrees of God, by which he has determined\n  what he will do in every particular instance; for his will and his\n  decrees are in this case one and the same, being fixed and\n  unchangeable.\n\n  _Fourthly._ It is not only proper and important that the worshippers\n  of God should express their desires of those things which they want,\n  in praying for them; but were this not true, and were not asking for\n  them the means and way of obtaining them; yet the pious friends of God\n  would esteem it a privilege and enjoyment to be allowed and invited,\n  \u201cby prayer and supplication, with thanksgiving, to make known their\n  requests unto him.\u201d To them prayer is not a _task_, from which they\n  would be glad to be excused, but they practise it with pleasure.\u2014They\n  have great support, enjoyment and happiness, in casting their cares\n  upon God, and expressing the desires of their hearts to him. While\n  others restrain prayer before God, and say, \u201cWhat is the Almighty,\n  that we should serve him? and what profit should we have if we pray\n  unto him?\u201d the benevolent friend of God would pray, were it only for\n  the enjoyment which he has in the exercise; and says in his heart, \u201cI\n  will call upon God as long as I live. And though he is certain that\n  God is unchangeable, and that nothing is done, or will come to pass,\n  which is not foreordained by him, this does not tend to prevent or in\n  the least abate the pleasure and enjoyment he has in making known his\n  requests to God, or his desire constantly to practise it: but this\n  truth gives him support and consolation, and increases his delight in\n  calling upon God, and renders it more desirable and pleasant unto him:\n  yea, were not this a truth, he could not find any reason for making\n  his requests known to him, or any delight in doing it; and would not\n  have any encouragement, or even _dare_, to ask for any thing, as has\n  been observed and shewn.\u201d\n\n  And now this matter is to be left to the judgment of every one who\n  will attend to it. It is hoped that it appears evident, beyond all\n  dispute, from the light in which this subject has been now set, that\n  the doctrine of God\u2019s decreeing whatsoever comes to pass is not only\n  consistent with all the exercises of true piety, but is the proper\n  foundation for this, and is suited to excite and promote these\n  exercises, and that there can be no real piety which is not consistent\n  with this truth.\n\n  [HOPKINS\u2019S SERMONS.]\n\nFootnote 120:\n\n  A kind and wise father, who designs to give his child some particular\n  favour, will bring the child to ask for it before he bestows it, and\n  will suspend the gift upon this condition, for the benefit of the\n  child, that what he grants may be a real advantage to him, and a\n  greater than if it were given before the child was better prepared to\n  receive it, by earnestly and humbly asking for it; and that the father\n  may hereby receive a proper acknowledgment from the child, and be\n  treated in a becoming manner. And in this case, the petition of the\n  child is as really regarded, heard and granted, and the child\u2019s\n  application and prayer to the father is as much a means of obtaining\n  the favour, and as proper, important, and necessary, as if the father\n  had not previously determined the whole affair. And when the children\n  of such a father know that this is his way of bestowing favours on\n  them, they will have as proper motives, and as much encouragement, to\n  ask for all they want, as if he had not determined what he would do\n  antecedent to their asking him; yea, much more.\n\n\n\n\n                             Quest. CXCIII.\n\n\n    QUEST. CXCIII. _What do we pray for in the fourth petition?_\n\n    ANSW. In the fourth petition, [which is, _Give us this day our daily\n    bread_,] acknowledging, that in Adam, and by our sin, we have\n    forfeited our right to all the outward blessings of this life, and\n    deserve to be wholly deprived of them by God, and to have them\n    cursed to us in the use of them; and, that neither they of\n    themselves are able to sustain us, nor we to merit, or by our own\n    industry, to procure them, but prone to desire, get, and use them\n    unlawfully; we pray for ourselves and others, that both they and we,\n    waiting upon the providence of God from day to day, in the use of\n    lawful means, may, of his free gift, and, as to his fatherly wisdom\n    shall seem best, enjoy a competent portion of them, and have the\n    same continued and blessed unto us in our holy and comfortable use\n    of them, and contentment in them; and be kept from all things that\n    are contrary to our temporal support and comfort.\n\nIn order to our understanding this petition, we must first consider what\nis meant by _bread_. Some have thought that our Saviour hereby intends\nspiritual mercies, as denoting that bread which is suited to the\nnecessities of our souls, and particularly that we may have an interest\nin Christ, who is called, _The bread of life_, John vi. 35. _The living\nbread which came down from heaven_, ver. 51. But though it must be\nallowed, that this is a blessing far exceeding all those that are of a\ntemporal nature, as much as the happiness of the soul is preferable to\nthat of the body; and it is, doubtless, to be made the subject of our\ndaily and importunate requests to God, _q. d._ give me an interest in\nChrist, or else I can have no delight or pleasure in any of the\nenjoyments of life: Yet this does not seem to be intended by our Saviour\nin this petition; but that bread which we pray for has a more immediate\nrespect to the blessings of this life, which, according to the\nscripture-mode of speaking, are often set forth by _bread_. Thus God\ntells Adam, after his fall, _In the sweat of thy face shalt thou eat\nbread_, Gen. iii. 19. by which we are to understand, that he should take\na great deal of pains to provide for himself the necessaries of life. So\nwhen God promises outward blessings to his people, he tells them, that\n_bread shall be given_ them, and their _waters shall be sure_, Isa.\nxxxiii. 16. And elsewhere, _I will abundantly bless her provision; I\nsatisfy her poor with bread_, Psal. cxxxii. 15. This is what we are\ntaught to pray for in this petition; in which we may observe,\n\nI. That there are some things supposed, namely,\n\n1. That, by our sins, we have forfeited a right to the outward blessings\nof this life. This was the consequence of the forfeiture of life itself;\nand it was a part of the curse, that we were exposed to by our rebellion\nagainst, and apostacy from God. If he should deprive us of all the\nconveniences of life, and thereby imbitter it to us; so that we should\nbe almost inclined to make that unhappy choice that Job did, of\n_strangling and death, rather than life_, Job vii. 15. there would be no\nreason to say, there is unrighteousness with God.\n\n2. It is farther supposed, that outward blessings are God\u2019s free gift to\nus. Whether we have a greater or a smaller portion thereof, they are to\nbe acknowledged as the fruits of divine bounty: It is God that spreads a\ntable for us; to some he gives a small measure, and to others a larger\nshare of temporal good things; but, whatever we enjoy, it is to be owned\nas the effect of his providential goodness. This, indeed, does not\nexclude the use of those means that are ordained for the preserving of\nlife, and our obtaining the good things thereof; but we must, at the\nsame time, acknowledge, that all that wisdom, industry, and success that\nattends our endeavours, is from God; it is he that _giveth power to get\nwealth_, Deut. viii. 18. or, as it is elsewhere said, _The rich and poor\nmeet together_; that is, they both agree in this, that _the Lord is the\nMaker of them all_, Prov. xxii. 2. that is, whatever be their\ncircumstances in the world, it is he that provides, what they have, for\nthem. And if what we enjoy is sweetened and sanctified to us for our\ngood, so that we have not only the conveniences of life, but a blessing\nwith them, and are enabled to make a right use and improvement of them,\nto the glory of God and the advantage of ourselves and others; this must\nalso be reckoned an instance of divine favour, or the gift of God.\n\n3. It is farther supposed, that temporal good things may lawfully be\nprayed for. As the providence of God does not, as was before observed,\nexclude the use of means; so it is not inconsistent with, but rather an\ninducement to prayer; and, indeed, prayer is an ascribing glory to God,\nas the fountain of all we enjoy; without which, it would be an affront\nto the divine Majesty, to expect any blessing from him. This is\napplicable to prayer in general, and, in particular, to our making\nsupplication for outward blessings.\n\nI. We shall consider the subject-matter of the petition, or what we are\nto understand when we say, _Give us this day our daily bread_.\n\n1. The thing prayed for, is _bread_; whereby our Saviour intimates, that\nwe are to set due bounds to our desires, when we are pressing after\noutward blessings. He does not order us to importune with God for the\ngreat things of this life; but rather for those things which are\nnecessary, in the enjoyment whereof, we may the better be enabled to\nglorify him: He does not put his followers upon asking for crowns and\nsceptres, as though his kingdom were of this world, as some, who were\ninfluenced by carnal motives, fondly imagined, being ready to expect\nthat many worldly advantages would accrue from their adhering to him;\nand, when they found themselves mistaken, shamefully deserted his cause,\nand relinquished the profession that they once made of him: But Christ\nnever gave his people ground to expect that their secular interest\nshould be promoted by embracing the gospel: Accordingly, when any one\nseemed desirous of being his disciple, he generally put this trying\nquestion to him; whether he was content to leave all, and follow him, or\nto lead a mean life in the world, and be hated of all men for his name\u2019s\nsake? His disciples, indeed, were sometimes filled with too great\nsolicitude about their future circumstances in life; but he encourages\nthem to hope for necessary provisions, when he says, _Your heavenly\nFather knoweth that ye have need of all these things_, Matt. vi. 32. and\nit is always found, that where there is the greatest degree of faith, it\ntends to moderate our affections as to the things of this world; and if\nat any time, they are apt to exceed their due bounds, it gives a check\nto them, as the prophet says to Baruch: _Seekest thou great things for\nthyself? seek them not_, Jer. xlv. 5. We have an admirable instance of\nthis in Jacob; who, when he was in a most destitute condition, flying\nfrom his father\u2019s house, to Padan-aram, did not know what entertainment\nhe should meet with there. The principal thing which he desires,\ntogether with the divine presence and protection, is, that he might have\n_bread to eat, and raiment to put on_, Gen. xxviii. 20. He does not ask,\nthat people and nations might bow down to him; or that God would take\naway the life of his brother Esau, whose malicious design against him,\noccasioned his present hazardous journey; he is not anxiously concerned\nfor the great things of this world, but only desires that he may have\nthe necessaries of life. And Agar\u2019s prayer is not unlike this, who says,\n_Give me neither poverty nor riches; feed me with food convenient for\nme_, Prov. xxx. 8. Such a frame of spirit our Saviour supposes them to\nhave, who thus address themselves to God in prayer for bread, or the\noutward accommodations of life.\n\n2. It is called, _our bread_; the meaning of which is, that there is a\ndistinct property which every one has, by the allotment of providence,\nin those outward blessings which God has given him, whatever be the\nmeasure or proportion thereof: This we are taught to acknowledge with\nthankfulness, _q. d._ Thou didst not design that one man should take\npossession of the whole world, or engross to himself all its stores, and\nthat the rest should starve and perish for want of the necessaries of\nlife; herein thy wisdom and sovereignty appears, and to this it is\nowing, that there are some things which we have a right to, distinct\nfrom others: not without, but by the gift and blessing of providence.\nAnd therefore, whatsoever God thinks fit that we should receive, we call\nour own, and as such, pray for it; otherwise we are not in the least to\ndesire or covet it, inasmuch as we are taught to pray only for that\nwhich we may call ours, as having a natural or civil right to it, which\nwe have not to that which belongs to another.\n\nNow there are two ways by which we are said to receive outward\nblessings, which we may call our own from the hand of God, which are\nmore especially included in this petition.\n\n(1.) As God, by his distinguishing hand, gives us that measure of\noutward blessings which he sees convenient for us, and that either, by\nsucceeding our endeavours, or by supplying our wants in some way which\nwas altogether unexpected by us, and thereby making provision for the\ncomfort of our lives.\u2014There is sometimes a chain of providences\nconcurring hereunto; as God speaks of his _hearing the heavens_, Hos.\nii. 21, 22. that, when they want store of water, he may furnish them\ntherewith, and _they may hear the earth_, so as to moisten it with\nshowers, when parched, and becoming unfruitful; and _that the earth may\nhear the corn, and the wine, and the oil_, so as to produce them; and\nthat _these may hear_, that is, may be distributed among God\u2019s people,\nas he sees they want them; and the Psalmist says, _He watereth the hills\nfrom his chambers: The earth is satisfied with the fruit of thy works.\nHe causeth the grass to grow for the cattle, and herb for the service of\nman; that he may bring forth food out of the earth; And wine that maketh\nglad the heart of man, and oil to make his face to shine, and bread\nwhich strengthened man\u2019s heart_, Psal. civ. 13-15. So that there are\nvarious causes and effects, subservient to each other, which are all\nowing to the blessing of providence, whereby we come to possess that\nportion of the good things of this life, which are allotted for us.\n\n(2.) The outward blessings of this life may be called ours when God is\npleased to make them blessings to us, and give us the enjoyment thereof.\nHe must add his blessings to all the mercies he bestows, or else they\nwill not conduce to our happiness; nor can the general end, designed\nhereby, be answered; without this, the bread we eat, would no more\nnourish us, than husks or chaff; our garments, without this, could no\nmore contribute to our being warm, than if they were put upon a statue;\nand the air we breathe, would rather stifle than refresh us. Thus it is\nsaid, _Man doth not live by bread only, but by every word which\nproceedeth out of the mouth of God_, Deut. viii. 3. that is, not barely\nby second causes, or the means we use, in order to the maintaining life\nand health, or any of the comforts thereof; but, by the blessing of God,\nor his power and providence, that these ends are answered.\n\nAnd it is he alone who can give us the comfortable enjoyment thereof:\nThis all have not; their tables are plentifully furnished, but they want\nthat measure of health which is necessary for their taking in, or\nreceiving advantage from them; as it is said of the sick man, that _his\nlife abhorreth bread, and his soul dainty meat_, Job xxxiii. 20. Such\ndo, as it were, starve in the midst of plenty. And there are others,\nwho, though they have a great deal of the world, and are not hindered\nfrom the enjoyment of it by the weakness or decays of nature; yet they\nare made unhappy by the temper of their minds; as there are some that\nabound in riches, who may, nevertheless be said to be poor, because they\nwant an heart to use what they have, which is God peculiar blessing:\nThus the wise man says, _Every man to whom God hath given riches and\nwealth, and hath given him power to eat thereof, and to take his\nportion, and to rejoice in his labour, this is the gift of God_, Eccl.\nv. 19. For these things we are dependent on him; and this is what we\nintend, when we pray that God would _give us our bread_.\n\n3. We are farther taught to pray, that God would give us our bread _this\nday_, thereby denoting that we are to desire to have our present\nnecessities supplied, as those who cannot be certain that we shall live\ntill to-morrow. How often does God break the thread of our lives in an\ninstant, without giving us any notice of it beforehand? And therefore we\nmay truly say in the midst of life, we are in death, and are advised to\ntake no thought for the morrow, but to leave that entirely to the\nprovidence of God: Food nourishes but for a day, so that what we now\nreceive will not suffice us to-morrow. Nature is always craving\nsupplies, and therefore we are taught to have a continual recourse to\nGod by prayer for them: And, if we look farther than this present time,\nit is to be with this condition, that the Lord has determined to prolong\nour lives, and thereby renders it necessary for us to pray for those\nthings that will be needful for the support thereof: This seems to be\nthe meaning of that variation of expression, which the evangelist Luke\nmakes use of, when he says, _Give us day by day our daily bread_, Luke\nxi. 3. And it may obviate an objection, as it will be inferred by some,\nthat if we are not to pray for what respects our future condition in\nthis world, we are not to make provision for it: Whereas, this is\ncontrary to what we are exhorted to do, by being led to consider the\nprovision which the smallest insects make for their subsistence; _The\nant provideth her meat in the summer, and gathereth her food in the\nharvest_, Prov. vi. 8. And the apostle says, _If any provide not for his\nown, and especially for those of his own house, he hath denied the\nfaith, and is worse than an infidel_, 1 Tim. v. 8. This therefore we\nought to do; and accordingly we are to pray, that God would succeed our\nlawful endeavours, in order thereunto; though we must do it with this\nlimitation, as maintaining a constant sense that our times are in his\nhand, so that if he should be pleased to grant us a longer or shorter\nlease of our lives, which to us is altogether uncertain, we are to beg\nof him, that we may never be destitute of what is necessary for our\nglorifying him therein.\n\n4. This petition is to be considered as respecting others as well as\nourselves; _Give us_, &c. whereby we express a concern for their\nadvantage in what respects the good things of this life. The blessings\nof providence flow from an inexhaustible fountain; and therefore we are\nnot to think that, by desiring that others may have a supply of their\nwants, there will not be enough remaining for us.\n\nAnd this should always teach us to bear our part in relieving others,\nthat they may not, through our neglect, perish for want of the\nnecessaries of this life: Thus we are exhorted _to deal our bread to the\nhungry_, to _bring the poor that are cast out to_ our _houses, and when\nwe see the naked, to cover them, and not to hide_ ourselves _from_ our\n_own flesh_, Isa. lviii. 7. And Job having been severely accused by his\nfriends, as though all those afflictions that befel him, were in\njudgment for his having oppressed and _forsaken the poor_, and\n_violently taken away an house which he builded not_, as Zophar\ninsinuates, Job xx. 19. vindicates himself from the charge in the\nstrongest terms, when he says, _I have not withheld the poor from their\ndesire, nor caused the eyes of the widow to fail; nor eaten my morsel\nmyself alone_, so that _the fatherless hath not eaten thereof; nor seen\nany perish for want of clothing, or any poor without covering_, chap.\nxxxi. 16-19. This is not only to pray, that God would give others their\ndaily bread; but to help them, so far as it is in our power, which is\nvery agreeable to what we pray for in their behalf, as well as our own,\nwhen we say, as in this petition, _Give us this day our daily bread_.\n\nThus concerning the matter of this petition, as explained in this\nanswer; of which we shall give a summary account in the following\nmeditation, which may be of use for the reducing our Saviour\u2019s direction\ninto practice: Accordingly we address him in this manner, \u201cOur eyes wait\non thee, O thou preserver of men, who givest to all their meat in due\nseason. We are poor, indigent creatures, whose necessities oblige us to\nrequest a daily supply, for our outward as well as spiritual wants. Thou\nhast granted us life and favour; and, having obtained help from thee, we\ncontinue unto this day. Thou preparest a table for us; our cup runneth\nover; we have never been wholly destitute of those outward blessings\nwhich tend to make our pilgrimage, through this world, easy and\ncomfortable: We therefore adore thee for the care and goodness of thy\nprovidence, which continues to us forfeited blessings. We have, by our\nsins, deserved to be deprived of all the good things we enjoy, which we\nhave not used to thy glory, as we ought to have done. We acknowledge\nourselves less than the least of all thy mercies; yet thou hast\nencouraged us to pray and hope for the continuance thereof: We leave it\nto thine infinite wisdom, to chuse that condition of life which thou\nseest best for us. It is not the great things of this world that we are\nsolicitous about, but that portion thereof which is necessary to our\nglorifying thee therein. Thou hast made it our duty, and accordingly we\ndesire, to use that industry which is necessary to attain a comfortable\nsubsistence in the world; yet we are sensible that the success thereof\nis wholly owing to thy blessing: We therefore beg, that thou wouldst\nprosper our undertaking; since it is thy blessing alone that maketh\nrich, and addeth no sorrow therewith. Keep our desires after the world\nwithin their due bounds; and enable us to be content with what thou art\npleased to allot for us, that our hearts may not be turned aside\nthereby, from an earnest pursuit after that bread which perisheth not,\nbut endureth to everlasting life. If thou art pleased to give us the\nriches of this world, let not our hearts be set upon them; and if thou\nhast ordained that we should be in low circumstances therein, may the\nframe of our spirits be suited thereunto, and this condition of life be\nsanctified, that it may appear, that we are not too low to be the\nobjects of thy special regard and discriminating grace; that having\nnothing, we may really possess all things, in having an interest in thy\nlove. As to what concerns our future condition in this world, though\nthou hast made it our duty to use a provident care that we may not be\nreduced to those straits that would render the last stage of life\nuncomfortable; yet we would do this with a constant sense of the\nuncertainty of life, since our times are in thy hand, our circumstances\nin the world at thy disposal, and we rejoice that they are so: Therefore\nwe earnestly beg, that if it be thy sovereign will to call us soon out\nof it, that we may be as well pleased to leave, as ever we were to enjoy\nit, as being blessed with a well-grounded hope of a better life: And, if\nit be consistent with thy will, that our lives be prolonged in the\nworld, _Give us day by day our daily bread_, that we may, at all times,\nexperience, that thou dost abundantly bless our provision, and satisfy\nus with those things which thou seest needful for us, till we come to\nour journey\u2019s end, and are possessed of that perfect blessedness which\nthou hast reserved for thy saints in a better world.\u201d\n\n\n\n\n                             Quest. CXCIV.\n\n\n    QUEST. CXCIV. _What do we pray for the fifth petition?_\n\n    ANSW. In the fifth petition, [which is, _Forgive us our debts as we\n    forgive our debtors_] acknowledging that we, and all others, are\n    guilty both of original and actual sin, and thereby become debtors\n    to the justice of God; and that neither we, nor any other creature,\n    can make the least satisfaction for that debt. We pray for ourselves\n    and others, that God of his free grace would, through the obedience\n    and satisfaction of Christ apprehended and applied by faith, acquit\n    us both from the guilt and punishment of sin, accept us in his\n    Beloved, continue his favour and grace to us, pardon our daily\n    failings, and fill us with peace and joy, in giving us daily more\n    and more assurance of forgiveness, which we are the rather\n    emboldened to ask, and encouraged to expect when we have this\n    testimony in ourselves, that we, from the heart, forgive others\n    their offences.\n\nHaving been directed, in the former petition, to pray for outward\nblessings; we are now led to ask for forgiveness of sin; and it is with\nvery good reason that these two petitions are joined together, inasmuch\nas we cannot expect that God should give us the good things of this\nlife, which are all forfeited by us, much less, that we should have them\nbestowed on us in mercy, and for our good, unless he is pleased to\nforgive those sins, whereby we provoke him to withhold them from us:\nNeither can we take comfort in any outward blessings, while our\nconsciences are burdened with a sense of the guilt of sin, and we have\nnothing to expect, as the consequence thereof, but to be separated from\nhis presence; therefore we are taught to pray, that God would _forgive\nus our sins_, as one evangelist expresses it, or our _debts_, as it is\nin the other.\n\nFrom whence it may be observed, in general, that sin is a debt. As it is\ncontrary to the holiness of God, it is a stain and blemish, a dishonour\nand reproach to us; as it is a violation of his law it is a crime; and,\nas to what respects the guilt which we contract hereby, it is called _a\ndebt_; which is the principal thing considered in this petition. There\nwas a debt of obedience demanded from us as creatures: and, in case of\nthe failure hereof, or any other sin committed by us, there was a\nthreatening denounced, pursuant to the sanction of the law, from whence\narises a debt of punishment; and in this respect it is that we are\ndirected, more especially, in this petition, to pray for forgiveness.\nThere are several things which respect the nature of forgiveness, as\nfounded on the satisfaction given by Christ, as our Surety: which have\nbeen largely insisted on under some foregoing answers[121]: Therefore,\nthe method we shall observe, in considering the subject-matter of this\npetition, shall be,\n\nI. To take a view of sinful man as charged with guilt, and rendered\nuneasy under a sense thereof.\n\nII. How he is to address himself to God by faith and prayer for\nforgiveness. And,\n\nIII. The encouragement which he has to hope that his prayer will be\nanswered. Under which head we shall take occasion to consider how far\nthat disposition which we have to forgive others, is an evidence hereof.\n\nI. Concerning the charge of guilt upon us, and that uneasiness which is\nthe consequence thereof. Here we consider the sinner as apprehended and\nstanding before God, the Judge of all; an accusation brought in against\nhim, in which he is charged with apostacy and rebellion against his\nrightful Lord and Sovereign, and, as the consequence thereof, his nature\nis vitiated and depraved, his heart deceitful above all things, and\ndesperately wicked; from whence proceed all actual transgressions, with\ntheir respective aggravations, which, according to the tenor of the law\nof God, deserve his wrath and curse, both in this life, and that which\nis to come[122]. And this charge is made good against him by such\nconvincing evidence, that he must be very much unacquainted with\nhimself, and a stranger to the law of God, if he does not see it: But if\nwe suppose him stupid, and persisting in his own vindication, through\nthe blindness of his mind, and hardness of his heart, and ready to say\nwith Ephraim, _In all my labours they shall find none iniquity in me,\nthat were sin_, Hos. xii. 8. yet the charge will, notwithstanding,\nappear to be just, and every mouth shall be stopped, and they are forced\nto confess themselves guilty before God: Upon this, conscience is\nawakened, and trembles at the thoughts of falling into the hands of an\nabsolute God, who appears no otherwise to him than as a consuming fire;\nhis terrors set themselves in array against him, and this cannot but\nfill him with the greatest anguish, especially because there is no\nmethod which he can find out, to free himself from that misery, which he\ndreads as the consequence thereof.\n\nIf he pretends to extenuate his crimes, it will not avail him; and if\nhis own conscience does not come in as a witness against him, as having\nbeen a party concerned in the rebellion, it is an argument that it is\nrendered stupid by a continuance therein: Nothing that it can allege in\nits own vindication, will be regarded in the court of heaven, but rather\ntend to add weight to the guilt he has contracted; for the omniscience\nof God will bring an unanswerable charge against him, as being a\ntransgressor of his law, and thereby liable to condemnation, upon which,\nvindictive justice will demand satisfaction.\n\nIf he makes an overture to pay the debt, he must either yield sinless\nobedience, which is impossible, from the nature of the thing; or bear\nthe stroke of justice, and suffer the punishment that is due to him,\nwhich, if he is content to do, he knows not what it is to fall into the\nhands of the living God, or to be plunged into an abyss of endless\nmisery. If he thinks that he shall be secure by flying from justice,\nthis would be a vain attempt, since God is omnipresent; and _there is no\ndarkness or shadow of death, where the workers of iniquity may hide\nthemselves_, Job xxxiv. 52.\n\nNothing therefore remains, but that he make supplication to his Judge,\nthat he would pass by the crimes he has committed, without demanding\nsatisfaction: But this is to desire, that he would act contrary to the\nholiness of his nature; which would be such a blemish on his\nperfections, that he is obliged to reject: What is this but to\nrelinquish his throne, deny his sovereignty, and act contrary to his own\nlaw, which is the rule of his government, whereby sinners will take\noccasion to transgress, expecting that they may do this with impunity?\n\nBut, is there no intercessor that will plead his cause, or appear for\nhim in the court of heaven? this cannot be done but by one who is able\nto make an atonement, and thereby secure the glory of divine justice, by\nhaving the debt transferred or placed to his account, and giving a full\nsatisfaction for it; but this belongs to none but our Lord Jesus Christ,\nwho has obtained redemption and forgiveness through his blood; and none\ncan take encouragement from hence, but he that addresses himself to God\nby faith, which we are now considering the sinner as destitute of, and\ntherefore the charge of guilt remains upon him. And it is certain, that\nthe consequence hereof is such, as will tend to fill him with the\ngreatest uneasiness under the burthen that lies on his conscience, which\nhas a perpetual dread of the execution of the sentence that is in force\nagainst him. This wounds his spirits; and it is impossible for any one\nto apply healing medicines, but by directing him according to the\nprescription contained in the gospel, to seek forgiveness in that way in\nwhich God applies it, in and through a Mediator.\n\nII. We are now to consider, how a person is to address himself to God by\nfaith and prayer for forgiveness, which is the principal thing designed\nin this petition. Here it is to be acknowledged, that when we draw nigh\nto God, it is with a sense of guilt, and, it may be, with great distress\nof conscience, arising from it; yet it differs very much from what was\nobserved under the last head, when we considered a sinner as standing\nbefore an absolute God, without any hope of obtaining forgiveness, since\nthat cannot but fill him with dread and horror; whereas, this is an\nexpedient for his obtaining a settled peace of conscience; and, indeed,\nthere is nothing of greater importance, than our performing this duty in\na right manner. And, in order thereunto, let it be considered,\n\n1. That when we pray for forgiveness of sin it is supposed, that none\ncan bestow this blessing upon us but God. No one has a right to forgive\nan offence, but he against whom it is committed: This will appear, if we\nconsider sin as a neglect or refusal to pay a debt of obedience, which\nis due from us, to God, and consequently it would be an invading his\nright, for any one who had no power to demand it, to pretend to give a\ndischarge to the sinner as an insolvent debtor: This would be to act\nlike the person mentioned in the parable, who was appointed indeed, to\nreceive his lord\u2019s debts, but not to cancel them; and therefore, our\nSaviour calls him an _unjust steward_; and he is said to have _wasted\nhis lord\u2019s goods_, by compounding the debts which were owing to him\nwithout his order, Luke xvi. 1. _& seq._ Now, since obedience, as it is\na religious duty is due to God alone; it is only he that can give a\ndischarge to those who have not performed it: and since it belongs to\nhim as a judge and law-giver, to punish offenders, it would be the\nhighest affront to him for a creature to pretend to this prerogative;\nand therefore God appropriates it to himself, when he says, _I even I am\nhe that blotteth out thy transgressions for mine own sake_, Isa. xliii.\n25. which expression is to be understood of him exclusive of all others;\naccordingly, when the Jews charge our Saviour with blasphemy on his\nforgiving sins, and say, _Who can forgive sins but God only?_ the\nproposition was true, how false soever the inference, which they deduce\nfrom thence to disprove his Deity, might be. We shall now consider,\n\n2. That all ought to pray for forgiveness, and in what sense this is to\nbe done,\n\n(1.) All ought to pray for forgiveness: One would think, that this is so\nevident, and agreeable to the condition of fallen man, as well as\nfounded on many scriptures, and expressly commanded in this petition,\nwhich we are explaining, that it is needless to give a farther proof of\nit; but this we are obliged to do, inasmuch as some have asserted that a\njustified person ought not to pray for pardon of sin, since this is what\nis already done: This is an inference from what they advance, who plead\nfor actual justification from eternity; and therefore it is, as they\nsuppose, equally absurd for such an one to pray, that God would forgive\nhim, as it is to pray that he would choose them to eternal life, or that\nChrist would satisfy divine justice for the sins of his people, which he\nhas already done. It is, indeed, not very easy to understand what some\npersons mean, when they insist on this subject, inasmuch as they lay\ndown propositions, without sufficiently explaining them; and whatever\nthey allege in their vindication, that they intend nothing else hereby\nbut what is agreeable to the sentiments of the reformed churches, it is\ncertain, that they advance several things, or, at least, make use of\nsuch unguarded expressions as are altogether disowned by them; and, at\nthe same time, give occasion to some, to run into the contrary extreme,\nwho, for fear of being thought to assert eternal justification, deny the\neternal purpose of God relating thereunto.\n\nBut whatever they intend when they say, that a justified person ought\nnot to pray for pardon of sin; the contrary to this is sufficiently\nevident from scripture. For every believer is a justified person;\ntherefore, if we have any instance of believers praying for the pardon\nof sin, this sufficiently confutes that absurd notion which we are\nopposing. Now that many have prayed for pardon of sin, who have, at the\nsame time, been true believers, is evident, from David\u2019s praying for the\npardon of sin, as he often does: Thus he says, in Psal. xxv. 11. _For\nthy name\u2019s sake, O Lord, pardon mine iniquity, for it is great_; and\nyet, at the same time, he expresses himself like a justified person; _O\nmy God, I trust in thee_, ver. 2. and ver. 5. _Thou art the God of my\nsalvation_: And, in Psal. cxliii. 2. he prays, _Enter not into judgment\nwith thy servant, for in thy sight shall no man living be justified_;\nyet, at the same time, he appears to be a believer; for he speaks, in\nver. 8. of his _trusting in_, and _lifting up his soul to God_, and\n_fleeing to him_, that he would _hide him_, ver. 9. which are all acts\nof justifying faith; and, in Psal. li. 1. he prays, _Have mercy upon me,\nO God, according to thy loving-kindness; according to the multitude of\nthy tender mercies blot out my transgressions_; and, in ver. 9. _Hide\nthy face from my sins, and blot out all mine iniquities_: Whereas he had\nan intimation before from God, that he had pardoned his sin, 2 Sam. xii.\n13. which, as appears by the preface to this Psalm, was the occasion of\nits composure; so that the Spirit of God hereby put words into his\nmouth, and taught him, notwithstanding the assurance he had from him of\nhis having obtained forgiveness, to pray for it: And the apostle Paul\nwas in a justified state, when he expressed his earnest desire of being\n_found in Christ, not having his own righteousness, but that which is\nthrough the faith of Christ, the righteousness which is of God by\nfaith_, Phil. iii. 9. This might also be argued from all those\nscriptures, that represent believers as praying for salvation, which\ncannot be done without praying for forgiveness of sin, as being\ninseparably connected therewith. I shall therefore add no more\nconcerning the obligation which all are under, to pray for the pardon of\nsin, but proceed to consider,\n\n(2.) In what sense we are to pray for it. This may, without much\ndifficulty, be determined, if we rightly state the doctrine of\njustification, which, if it be considered as an immanent act in God, or\nthe eternal purpose of his will, not to impute sin, which is what\ndivines call decretive justification, it is to be allowed, that this is\nno more to be prayed for than eternal election; neither are we to pray,\nthat Christ may be constituted the Head and Surety of his elect, or,\nthat he might finish transgressions, make an end of sin, and bring in an\neverlasting righteousness, for that is already done. But, inasmuch as\nthe scripture often speaks of justification as consisting in the\napplication of Christ\u2019s righteousness, or that right we have to lay\nclaim to it, which is styled justification by faith, and is the only\nfoundation on which we build our hope, that we have an interest in what\nChrist did and suffered, and are thereby discharged from guilt and\ncondemnation. This cannot be before we believe; and in this sense we\npray that God would justify us: Now since forgiveness of sin is a branch\nof justification, it is, in this sense that we pray for the pardon of\nsin. And this includes in it,\n\n[1.] An earnest desire that God would not lay those sins to our charge\nthat we daily commit; or, that he would not, as the Psalmist says,\n_enter into judgment_ with us, Psal. cxliii. 2. And, as the consequence\nhereof, we pray, that God would not punish us as our iniquities deserve.\nThis is to pray for the application of Christ\u2019s righteousness as the\nground and foundation of our claim to forgiveness.\n\n[2.] We are to pray for the comfortable fruits and effects of\nforgiveness, that _being justified by faith, we may have peace with God\nthrough our Lord Jesus Christ_, and _access by faith, into this grace\nwherein we stand_, Rom. v. 1, 2. or, that we may be able to conclude,\nthat our persons and services are accepted in the Beloved; and that\nChrist hath loved us, and washed us from our sins in his own blood.\n\n[3.] We are to pray for the assurance or comfortable sense hereof, that\nhereby we may rejoice in hope of the glory of God: And, inasmuch as we\ndaily contract guilt, we are to pray that this blessing may be daily\napplied to us, and that, both living and dying, we may be dealt with as\nthose who are interested in Christ\u2019s righteousness as our Surety and\nRedeemer.\n\nIf it be objected, that pardon of sin is a blessing that every believer\nhas; and therefore he ought not to pray for it. To this I answer, that\nthere are many privileges which God does, or will certainly bestow upon\nhis people, which they are, nevertheless, to pray for; otherwise they,\nwho are in a state of grace, are not to pray for perseverance in grace;\nbecause they are assured that it shall be maintained unto salvation,\naccording to God\u2019s promise: And, indeed, whatever promises are contained\nin the covenant of grace, a believer ought not, according to this method\nof reasoning, to pray that God would apply them to him, and so glorify\nhis faithfulness in accomplishing them, since he is certainly persuaded\nthat he will do it; whereas, all allow that we are to pray for this\nprivilege: Therefore, if we have a full assurance that God has forgiven\nour sins; yet, inasmuch as we daily contract guilt, we are daily to\npray, that he would not lay it to our charge, or deal with us as our\niniquities deserve.\n\n3. We shall now consider, how we are to address ourselves to God, or\nwhat views we are to have of him when we pray for forgiveness of sin.\nThis depends on the idea we have of those perfections which he glorifies\nin bestowing this privilege; and these are, more especially, his mercy,\ngrace and faithfulness, in accomplishing what he has promised in the\ncovenant of grace. As for his justice, that is considered, as will be\nobserved under a following head, as having received a full satisfaction;\nbut this is concerned in the purchase, not in the application of\nforgiveness; and therefore, though God, in this respect, appears with\nthe glory of a Judge, resolving to make no abatements of the debt which\nwas contracted, that he may thereby express his utmost detestation of\nthe sins committed: in this sense forgiveness is not to be obtained by\nentreaty; for it is inconsistent with the character of a Judge, to be\nmoved thereby, and contrary to the demands of law and justice. But, on\nthe other hand, when we draw nigh to him, we consider him as a Father\nwho delights in mercy, as it is particularly intimated in the preface to\nthis prayer; and therefore we do not come before him as summoned to\nstand at his tribunal, and to be weighed in the balance by him, in which\nrespect we would be found wanting, and, if our iniquities should be\nmarked by him, could not stand; but we consider ourselves as invited to\ncome into his presence, in hope of obtaining this privilege; and we\nconsider him as he has revealed himself in the gospel, in which we are\ntold, that there is forgiveness with him, that he may be feared, not as\nthe criminal fears his judge, who is ready to pass sentence upon him;\nbut as a child comes into his father\u2019s presence with such a fear as\nproceeds from love, and is the result of that encouragement which is\ngiven him, that he should be accepted in his sight: And, the great\ninducement hereunto, is the intimation that he has given thereof in the\npromises of the covenant of grace, and particularly those that respect\nforgiveness, in which he has discovered himself as a God ready to\npardon, _gracious and merciful, slow to anger, and of great kindness_,\nNeh. ix. 17. with whom is _plenteous redemption_, Psal. cxxx. 7. he also\nstyles himself, _Our God, who will abundantly pardon_, inasmuch as _his\nthoughts and ways are above ours, as the heavens are higher than the\nearth_, Isa. lv. 7-9. and he has likewise promised that he will _cast\nall the sins_ of his people _into the depths of the sea_: Therefore they\nconsider him not only as glorifying his mercy, but as _performing his\ntruth_, and acting agreeably to his faithfulness, Micah vii. 19, 20.\nand, all this depends entirely on the discoveries he has made of himself\nto us through a Mediator: This leads us to consider,\n\n4. The way in which God bestows this blessing, and we are to seek it at\nhis hand by faith and prayer. We have before observed, that it would be\nan affront to the divine Majesty, to suppose that he will extend mercy\nto guilty sinners, without securing the glory of his vindictive justice;\nand this depends wholly on the satisfaction that Christ has given to it:\nTherefore we are to beg forgiveness for his sake, whom God has set forth\nto be a propitiation for his sake, that he might be just, and the\njustifier of him that believeth in Jesus; we are therefore first\nconsidered as having his righteousness imputed to us, and then this\nblessing, which we pray for, is applied to us. In this method of praying\nfor forgiveness, we take occasion to adore the wisdom of God, which has\nfound out this expedient to hallow or sanctify his own name, as well as\nsecure to us an interest in his love, and, at the same time, we express\nthe high esteem we have for the person of Christ, who has procured it\nfor us, as also the infinite value of the price he paid in order\nthereunto; and we refer our cause to him, that, as our Advocate, he\nwould appear on our behalf, in the merit of his obedience and\nsufferings; that our petition may be granted in such a way, that God\nhereby may have the highest revenue of glory redounding to himself, and\nwe receive the blessings consequent thereupon.\n\n5. We are now to consider the frame of spirit with which we are to pray\nfor forgiveness. There is no grace but what is to be exercised in\nprayer, agreeably to the subject-matter thereof; and it is evident, from\nthe nature of the thing, that when we pray for forgiveness, it ought to\nbe with a penitent frame of spirit: Accordingly repentance and\nforgiveness of sins are often connected in scripture. Thus it is said,\n_Repent and be converted, that your sins may be blotted out_, Acts iii.\n19. not that we are to suppose that repentance, or any other grace, is\nthe cause of God\u2019s secret purpose or determination to forgive sin, or,\nthat he accepts of it as any part of that atonement or satisfaction\nwhich his justice requires to be made for it; for this is to ascribe\nthat to it which belongs entirely to Christ\u2019s righteousness; yet\nrepentance is so far necessary to forgiveness, that it would be a very\npreposterous thing for any one to ask this favour either of God or man\nwithout it. Not to repent of a crime committed, is, in effect, a\npleading for it, and a tacit resolution to persist in it, which\ndisqualifies us from pleading a pardon; and it would be contrary to the\ndivine perfections for God to give it to those who hereby do, as it\nwere, practically disown their need of it.\n\nNow the necessity of repentance, in those who are praying and hoping for\nforgiveness, appears from the connexion that there is between it, and\nall other graces; which, though distinguished, are not separated from\nit, and they are, all of them, necessary to salvation, which we can, by\nno means attain to, without being forgiven.\n\nIII. We proceed to consider, the encouragement that they, who plead for\nforgiveness with the exercise of faith, repentance and other graces,\nhave to expect, that they shall be heard and answered; and more\nparticularly, how far that disposition, which we have to forgive others\nis an evidence thereof.\n\n1. Grace exercised, is an evidence of forgiveness. This appears, in that\nit is a work and fruit of the Spirit, a branch of sanctification, and an\nearnest of eternal life; and, in this respect, that good work may be\ntruly said to be begun, which God will certainly carry on, and perfect\nin glory: of this, I say, every grace, provided it be true and genuine,\nis an evidence, from whence we may conclude our right to forgiveness, or\njustification, which is inseparably connected with it; as the apostle\nsays, _Whom he called, them he justified; and whom he justified, them he\nalso glorified_, Rom. viii. 30.\n\n2. We are now to consider how far, or in what respect, our exercising\nforgiveness towards others, is an evidence of our having obtained\nforgiveness from God, which is the sense given in those words, _as we\nforgive our debtors_. We may here observe the variation of the\nexpression in Matthew and Luke; in the former it is said, _Forgive us\nour debts as we forgive our debtors_; and, in the latter, _Forgive us\nour sins; for we also forgive every one that is indebted to us_. There\nis a little difficulty contained in the sense of the particles, AS and\nFOR, which must be so explained, that the sense of the petition, in both\nevangelists may appear to be the same: Therefore, when Matthew says,\n_Forgive us our debts as we forgive our debtors_, the particle AS, is\nnot a note of equality, but of similitude; and accordingly it signifies,\nthat we are to forgive others, even as God, for Christ\u2019s sake, has\nforgiven us; or, as we hope to obtain forgiveness from him; though, if\nwe compare these two together, there is an infinite disproportion\nbetween them, as to the injuries forgiven, and other circumstances that\nattend the action. The injuries that are done to us are very small, if\ncompared with the crimes that we commit against God; and when we are\nsaid to forgive them, there is no comparison between it and that\nforgiveness which we desire from the hand of God. God\u2019s forgiving us is,\nindeed, a motive to us to forgive others, but one is not the measure, or\nstandard of the other: It therefore implies, that while we ask for\nforgiveness, we ought to do it with a becoming frame of spirit, as those\nwho are inclined to forgive others, and, at the same time to bless God,\nthat he has wrought this disposition in us; and, so far as we make use\nof it, as an argument in prayer, the meaning thereof is, that since he\nhas made it our duty, and we trust, has also given us this grace to\nforgive others; we hope, that he will, in like manner, _forgive us our\ntrespasses_.\n\nWe are now to consider the petition as laid down by the evangelist Luke;\n_Forgive us our sins; for we also forgive every one that is indebted to\nus_: which is, for substance, the same with that in Matthew, as but now\nexplained: Accordingly the particle FOR, is not causal, but\ndemonstrative; and therefore we are not to understand it as though our\nforgiving others were the ground and reason of God\u2019s forgiving us, since\nthat would be to put it in the room of Christ\u2019s righteousness; but the\nmeaning is, that we are encouraged to hope that he will forgive us, from\nthis demonstrative evidence; since he has given us that grace which\ninclines and disposes us to forgive others; from whence we have ground\nto conclude, that we shall obtain the blessing we pray for.\n\nThis leads us to consider the nature and extent of forgiveness, as\nexercised by us, and our obligation to perform this duty; and when this\nmay be said to be an evidence of our obtaining forgiveness from God.\n\n_First_, Concerning the nature and extent of forgiveness, as exercised\nby us; for the understanding of which, let it be premised,\n\n[1.] That the injuries that are done us, are to be considered either as\nthey contain an invasion upon, or denying us those rights which belong\nto us, agreeably to that station and condition in life, in which the\nprovidence of God has fixed us: these must be reckoned injuries, because\nthey are detrimental to us, and acts of injustice; or, they may be\nfarther considered, as crimes committed against God, inasmuch as they\ninfer a violation of the law of nature, which is instamped with his\nauthority; whereby the rights of every particular person are determined,\nand to deprive us of them, is a sin against God, in the same sense in\nwhich sins immediately committed against men, are said to be committed\nagainst him. And by this we may be farther led to consider,\n\n[2.] That injuries are only to be forgiven by us, as they are against\nourselves; whereas God alone can forgive them as they are against him;\nand the reason hereof is, because no one can dispense with that\npunishment which is due for the violation of a law, but the supreme\nauthority. The precept that is to be obeyed, and the sanction that binds\nover the offender to suffer for his violation of it, must be established\nby the highest authority. And therefore, inasmuch as the creature cannot\ndemand that obedience which is due to God alone; for the same reason he\ncannot remit that debt of punishment which belongs only to God to\ninflict. However, we are to desire, that God would pardon, rather than\npunish those that have injured us: And this is the only sense in which\nwe may be said to forgive others those crimes that are committed against\nGod, if this may be called forgiveness. But, so far as any injury\nrespects ourselves, as being detrimental to us, it is our duty to\nforgive it, and not to exercise that private revenge which is\ninconsistent with the subject-matter of this petition.\n\n[3.] So far as an injury, which more especially respects ourselves,\ncontains in it a violation of human laws, whereby the offender has\nrendered himself obnoxious to a capital punishment; it does not belong\nto us, as private persons, to forgive the criminal, so as to obstruct\nthe course of justice, since this is a matter that does not concern us,\nas not having the executive part of human laws in our power; and to\npretend to this, would be not only to violate the laws of men, but to\ncommit an offence against God, who has established the just rights of\ncivil government; therefore, that forgiveness which we are obliged to\nexercise towards others, does not extend itself to this matter. Nor are\nwe obliged, when we forgive those that have injured us, to be\nunconcerned about doing justice to ourselves, when it is possible, or at\nleast easy, for us to have redress in the course of law or equity;\nespecially if the damage we sustain hereby, be, in a very great degree,\nprejudicial to ourselves or families. And if it affects our good name in\nthe world, the forgiving those reproaches that are cast upon us, is not\ninconsistent with our using endeavours to vindicate our own reputation;\nthough it may be, this can hardly be done without exposing him that has\ndone us the injury, to suffer that shame which he brought on himself\nthereby.\n\nThese things being premised, we proceed to consider, the nature and\nextent of forgiveness, as it is to be exercised by us, so far as the\ninjury committed respects ourselves. This is opposed to our bearing the\nleast degree of malice against the offender, or carrying our resentments\ntoo far, by magnifying lesser injuries, and meditating revenge: Nor\nought we to be so partial in our own cause, as to deny, or altogether\noverlook those things that are, in other respects commendable in him, as\nthough a crime committed against us, were altogether inconsistent with\nthe least degree of virtue or goodness in him that has committed it. If\nhe has done injustice to us, this does not excuse any act of injustice\nto his person or character in other instances, which have not an\nimmediate relation to ourselves; which is to see things through a false\nmedium, or to infer consequences that cannot fairly be deduced from any\nthing that he has done, how injurious soever it may have been to us.\n\nMoreover, we are not to take occasion from the ill treatment we have met\nwith, from any one, to endeavour to ruin him, as to his estate or\ncharacter in the world; since that is not a proper expedient, either to\ndo justice to ourselves, or bring him, who has done us the injury to\nrepentance.\n\nHere we may take occasion to enquire, how far a person that is injured\nby another, may demand satisfaction? and, whether it is our duty to\nforgive him, though it be neither in his power nor inclination to make\nit?\n\nThe answer that I would give to this, is; that the law of God and\nnature, does not prohibit us from demanding satisfaction in proportion\nto the injury received; since this is a debt we ought to claim, in\njustice to ourselves, and our character in the world: Nevertheless, it\nmust be considered,\n\n_1st_, That it may sometimes be out of his power to make full\nsatisfaction; in which case we must be content, and forgive the injury\nwithout it; and we are to deal with him in like manner, as we are\nobliged to do with those who are insolvent in pecuniary debts. But,\n\n_2dly_, We suppose, that the person who has injured us, is able in some\nmeasure, to make satisfaction; but he is so far from being willing to do\nit, that he refuses to acknowledge his crime, and, which is still worse,\nseems inclined, as occasion may offer, to commit it again, which is the\nworst of tempers, especially if the injury be not barely supposed, but\nreal: Yet this is no rule for us to proceed by, in forgiving injuries;\nfor the understanding of which let it be considered, that satisfaction\nfor injuries committed, consists either in making a compensation in\nproportion to the damage sustained thereby, or else in a bare\nacknowledgment of the fault committed. The former of these we may, in\njustice, insist on; but yet, in most cases, where the injury only\nrespects ourselves, it may be dispensed with, or demanded at pleasure;\nbut whether it be given or no, it is so far our duty to pass it by, as\nnot to bear the least degree of malice against him, that has injured us,\nthough he refuses to give it. As to the latter, where no more is\ndemanded, than a bare acknowledgment of the offence committed, which\ncannot be supposed to be out of the power of the offender to do; but he\nis resolved that he will not make this small satisfaction, as persisting\nin his own vindication, and determines to do the same again, as occasion\noffers: we are to let him know, that herein he not only sins against us,\nbut God, and to exhort him to confess his crime before him; and\ntherefore we pity his obstinacy, while we express our readiness to pass\nby the injury he has done us: However, such an one is not to be chosen\nby us as an intimate friend or associate, out of a principle of\nself-preservation, that he may not be in a capacity of doing us the same\ninjuries for the future, which his obstinacy discovers him to be\ninclined to do. Thus concerning the nature and extent of this duty of\nforgiving injuries: We proceed to consider,\n\n_Secondly_, The indispensable obligation we are under to perform it;\notherwise we could not make this appeal to God in prayer, or take\nencouragement to hope, that we shall obtain forgiveness from him. To\ninduce us hereunto, let us consider,\n\n_1st_, That if God should deal with us as we do with our\nfellow-creatures, when we refuse to forgive them, we should be for ever\nmiserable. This our Saviour illustrates by the parable of the debtor and\ncreditor, in Matt. xviii. 24, _& seq._ where a person is represented as\n_owing ten thousand talents_, and _his lord_, upon his entreaty,\n_forgave him the debt_; and afterwards he dealt severely with one that\nowed him but an _hundred pence_, and thereby provoked his lord to\n_deliver him to the tormentors, till he should pay all that was due unto\nhim_; which parable, though it does not argue the least mutability in\nthe divine purpose relating hereunto, yet we may infer from hence, how\ninconsiderable the injuries that are done us are, if compared with those\nwhich we have done against God; and how little ground we have to expect\nforgiveness from him, if we are not disposed to forgive others.\n\n_2dly_, An implacable spirit, meditating revenge for injuries done\nagainst us, will render us altogether unfit for the performance of an\nholy duty, and particularly this of imploring forgiveness from God: It\nalso exposes us to many temptations; accordingly the apostle speaks of\nanger retained in our breasts, or _letting the sun go down upon our\nwrath_, as that which _gives place to the Devil_, Eph. iv. 26, 27.\n\n_3dly_, Malice and fury tend to exasperate an enemy; whereas,\nforgiveness melts him into friendship, and very much recommends the\ngospel, which obliges us to shew such instances of brotherly kindness,\neven where they are least deserved.\n\n_4thly_, We have many bright examples for our imitation, of the best of\nmen, who have been highly injured, and yet have expressed a forgiving\nspirit. Thus Joseph forgave the injuries done against him by his\nbrethren, when, after his father\u2019s death, they were jealous that he\nwould hate them, and requite them all the evil that they had done unto\nhim; but he not only comforted and spake kindly to them, but made very\nliberal provision for the subsisting of them and their families, Gen. 1.\n15-21. And, Moses, when Miriam was smitten with leprosy, for speaking\nagainst him, prays for her recovery, Numb. xii. 13. And, when the Syrian\nhost was sent on purpose to destroy the prophet Elisha, and God had\ndelivered them into his hand, being in the midst of Samaria, and the\nking of Israel was ready to smite them, had he desired it; but this he\nwas so far from doing, that he says, _Thou shalt not smite them:\nWouldest thou smite those whom thou hast taken captive with thy sword,\nand with thy bow, set bread and water before them, that they may eat and\ndrink and go to their master_, 2 Kings vi. 22.\n\nAnd, in the New Testament, we have an instance of a forgiving spirit in\nStephen, when, in the very agonies of death, having been before\ninsulted, and now stoned by his enraged enemies; it is said, _He kneeled\ndown, and cried with a loud voice, Lord, lay not this sin to their\ncharge_, Acts vii. 60. But the highest instance that can be given of the\nexercise of this grace we have in our Saviour, who prayed for them that\ncrucified him; _Father forgive them for they know not what they do_,\nLuke xxiii. 34. These examples are worthy of our imitation; and\ntherefore we should reckon ourselves obliged to forgive those who have\ninjured us.\n\n_Object._ It will be objected by some, that the injuries done them, are\nso very great, that they are not to be borne; and it would be\ndishonourable for them not to take any notice thereof: Or, it may be,\nthe ingratitude that is expressed herein, is such that it deserves the\nhighest resentment; and if it should be passed over, it might be\nreckoned a tacit approbation of their crime, and give occasion to them,\nthat have committed the injury against them, to despise them, and do the\nlike for the future.\n\n_Answ._ To this it may be replied;\n\n_1st_, That if the injury be great, it will be much more commendable,\nand a greater instance of virtue and grace to forgive than to resent it;\nfor in this a man overcomes himself, subdues his own passions, and\nthereby lets his enemy know, that he has a due sense of the divine\ncommand relating thereunto, and that his spirit is sanctified and calmed\nby the power of divine grace. This is reckoned one of the greatest\nvictories; as it is said, _He that is slow to anger is better than the\nmighty; and he that ruleth his spirit, than he that taketh a city_,\nProv. xvi. 32.\n\n_2dly_, As for our honour, which is pretended to be concerned herein,\nthey who allege it, are very much mistaken in their sentiments about\ntrue honour; since it is said, _The discretion of a man deferreth his\nanger, and it is his glory to pass over his transgression_, chap. xix.\n11.\n\n_3dly_, This does not, in the least, argue, that the person who\nforgives, approves of his crime, who has done him the injury, since this\nis not inconsistent with our charging it on his conscience, and\nendeavouring to bring him under a sense of guilt, as having not only\ninjured us, but done that which is highly displeasing to God; and he may\nbe given to understand, that hereby he has wronged his own soul more\nthan us, and therefore has great reason to be humbled before God, and\nrepent of his sin committed against us, which, as it is committed\nagainst God, he only can forgive; though we let him know, that we are\ndisposed to forgive him, so far as the crime is directed against us.\n\n_4thly_, As to the pretence, that forgiving injuries will make those who\nhave done them grow bold, and be more hardened in their crimes; and that\nthey will hereby take occasion to insult, and do the like injuries for\nthe future: It may be replied, that this very seldom happens; but if it\nshould, we must consider that the ungrateful abuse of a kind and\ngenerous action, or the possibility of this consequence ensuing\nthereupon, is no sufficient excuse for our not performing it. But if\nthere be the least ingenuity of temper, or if it pleases God, by his\ngrace, to succeed our kind behaviour toward them for their good, it will\nhave a far different effect; as it is observed, _A soft answer turneth\naway wrath, but grievous words stir up anger_, Prov. chap. xv. 1. Thus\nconcerning the obligation we are under to forgive the injuries that are\ncommitted against us: We are now to consider,\n\n_Thirdly_, How this is an evidence, or may afford us ground of hope,\nthat we shall obtain forgiveness from God, when we are praying for it.\nHere let it be observed, that forgiving injuries, may be considered\nbarely as a virtue, proceeding from a goodness of temper, or the sense\nthat persons have of the equity and reasonableness thereof, and from\nother motives which the light of nature may suggest, or, as it is\nrecommended by Seneca, Epictetus, and other heathen moralists: And,\nindeed, it must be reckoned a very commendable quality, and a convincing\nevidence that a person is, in a great degree, master of his own\npassions; but we cannot from hence conclude, that such an one is in a\nstate of grace; and nothing short of that can be evidence of our right\nto forgiveness: Therefore we must consider this disposition to forgive\ninjuries, as a Christian virtue, or as containing in it some\ningredients, that manifest it to be a grace wrought in us by the Spirit,\nand a branch of sanctification, and, as such, having several other\ngraces connected with; and accordingly,\n\n1. When our forgiving injuries is an evidence of our having obtained\nforgiveness, we must do it out of a humble sense of the many crimes that\nwe have committed against God; and therefore it is joined with, and\nflows from the grace of repentance.\n\n2. It also contains in it several acts of faith; as hereby we do, in\neffect, acknowledge, that all we have is in God\u2019s hand, who has a right\nto take it away when he pleases; and if he suffers us to be deprived of\nour reputation and usefulness in the world, or our wealth and outward\nestate therein, by the injurious treatment we meet with from those, who,\nwithout cause are our enemies; we are sensible that this could not be\ndone without his permissive providence, which we entirely acquiesce in.\nThe injury or injustice we wholly lay to the charge of those who hate\nus, nevertheless, in obedience to our Saviour\u2019s command, we desire to\nexpress our love to them, in the most valuable instances thereof, and,\nat the same time, to acknowledge and bow down to the sovereignty and\njustice of God, in suffering us to be thus dealt with by men, hoping and\ntrusting that he will over-rule this, and all other afflictive\nprovidences for our good; as David says, when he speaks of God\u2019s\nsuffering Shimei to curse him: _It may be, that the Lord will look on\nmine affliction, and that the Lord will requite me good for his cursing\nthis day_, 2 Sam. xvi. 12.\n\n3. When we forgive those that have injured us, it is, with an earnest\ndesire that God would give them repentance, that thereby his name may be\nglorified, and his interest promoted, whatever becomes of our name and\nusefulness in the world.\u2014When we are enabled to exercise such a frame of\nspirit as this in forgiving those that have injured us, we have ground\nto hope, that when we pray for forgiveness, the great God, who is the\nauthor of all that grace which we exercise in forgiving others, will\ngrant us this invaluable privilege.\n\nHaving explained this petition, we shall now consider it as a directory,\nthat so we may put up our requests to God, agreeable thereunto:\nAccordingly we are to cast ourselves before his footstool, with humble\nconfession of sin, and imploring forgiveness from him, to this purpose:\n\u201cWe adore thee, O Lord, as a God of purer eyes than to behold iniquity.\nThou hast commanded us to keep thy precepts, and hast revealed thy wrath\nfrom heaven against all ungodliness, and unrighteousness of men: We\nacknowledge that we are, by our transgressions, become debtors to thy\njustice; our iniquities are increased over our head, and our trespasses\ngrown up unto the heavens; and thereby we have deserved to be banished\nout of thy sight, and cast into the prison of hell, without hope of\nbeing released from thence. We are not able to stand in judgment, and\ntherefore we dread the thoughts of appearing before thine awful\ntribunal, as an absolute God. If thou shouldest contend with us, we\ncannot answer for the least sin that we have committed; and it would be\nan injury to thy justice, and an increasing of our guilt, to expect or\ndesire, that thou shouldest pardon our sins without receiving\nsatisfaction for them, which we are sensible that we are not, nor ever\nshall be able to give thee. But we bless thy name, that thou hast sent\nthy well-beloved Son into the world, who gave his life a ransom for thy\npeople; by which means thy justice is satisfied, thy law fulfilled, and\nall thy perfections infinitely glorified: He hath finished\ntransgression, made an end of sin, made reconciliation for iniquity, and\nbrought in everlasting righteousness; which is to and upon all them that\nbelieve. Thou hast therefore given us leave, and encouraged us to come\nto thee by faith, to plead with thee for redemption and forgiveness\nthrough his blood, according to the riches of thy grace. In him thou art\na God, pardoning the iniquity, and passing by the transgressions of the\nremnant of thine heritage: Therefore we pray for this invaluable\nprivilege as those who humbly hope and trust that we have those graces\nwrought in us, which are an evidence of our having Christ\u2019s\nrighteousness imputed to us, for which we bless thee; and, in\nparticular, that thou hast enabled us to forgive all the injuries that\nare done us by our fellow creatures; which are very small and\ninconsiderable, if compared with those affronts which we daily offer to\nthy Majesty. We beseech thee, grant that this, and all other graces, may\nmore and more abound in us, that thereby our evidences of an interest in\nChrist\u2019s righteousness may be more strong and clear; that though we\ndaily contract guilt by our transgressions, we may be enabled to\nconclude for our comfort, that there is no condemnation to us, and that\niniquity shall not be our ruin.\u201d\n\nFootnote 121:\n\n  _See vol. II. 289-290 and vol. III. 72._\n\nFootnote 122:\n\n  _See Quest. CLII._\n\n\n\n\n                              Quest. CXCV.\n\n\n    QUEST. CXCV. _What do we pray for in the sixth petition?_\n\n    ANSW. In the sixth petition, [which is, _And lead us not into\n    temptation, but deliver us from evil_,] acknowledging that the most\n    wise, righteous, and gracious God, for divers holy and just ends,\n    may so order things, that we may be assaulted, foiled, and for a\n    time, led captive by temptations, that Satan, the world, and the\n    flesh, are ready, powerfully to draw us aside and ensnare us; and\n    that we, even after the pardon of our sins, by reason of our\n    corruption, weakness, and want of watchfulness, are not only subject\n    to be tempted, and forward to expose ourselves unto temptations; but\n    also, of ourselves, unable and unwilling to resist them, to recover\n    out of them, and to improve them, and worthy to be left under the\n    power of them; we pray, that God would so overrule the world, and\n    all in it; subdue the flesh, and restrain Satan; order all things,\n    bestow and bless all means of grace, and quicken us to watchfulness\n    in the use of them, that we, and all his people may, by his\n    providence, be kept from being tempted to sin; or, if tempted, that,\n    by his Spirit, we may be powerfully supported and enabled to stand\n    in the hour of temptation, or, when fallen, raised again and\n    recovered out of it, and have a sanctified use and improvement\n    thereof; that our sanctification and salvation may be perfected,\n    Satan trodden under our feet, and we fully freed from sin,\n    temptation, and all evil for ever.\n\nOur Saviour having, in the foregoing petition, exhorted us to pray for\nforgiveness of sins, whereby the guilt of past crimes may be removed; in\nthis he advises us to pray against temptation, lest being overcome\nthereby, we should contract fresh guilt, and walk unbecoming those who\nhope for, or have obtained forgiveness from God. In order to our\nunderstanding of which it will be necessary for us to premise something\ntending to explain the meaning of the word _Temptation_. Accordingly it\nmay be taken in a good sense: Thus God himself is sometimes said to\n_tempt_, or rather, which is all one, to _try_ his people. This he does\nby the various dispensations of his providence, whether prosperous or\nadverse. And sometimes by his commands, when he puts us upon the\nperformance of difficult duties, that he might prove us, whether his\nfear is before us: In this respect he is said to have tempted Abraham,\nproved his faith, and discovered his readiness to obey his command in\noffering Isaac; and, after he had tried his faith, he commends him, when\nhe says, _Now I know that thou lovest God_, Gen. xxii. 1, 12. And\nsometimes he is said to tempt, or _allure_, to what is good, Hos. ii.\n14. to invite his people to do those things which redound to his glory\nand their real interest; and in this sense we may and ought to tempt\nothers, to persuade, and, as much as in us lies, engage their affections\nto the performance of what is good: Thus the apostle advises us to\n_consider one another to provoke unto love and to good works_, Heb. x.\n24.\n\nWe are not to understand the word _temptation_ in these senses in this\npetition; but it is to be taken for our being tempted to sin, in which\nrespect God never tempts any one: Thus the apostle says, _Let no man\nsay, when he is tempted, I am tempted of God; for God cannot be tempted\nwith evil; neither tempteth he any man_, James i. 13. neither ought we\nto tempt one another thereunto. This being premised, we come more\nimmediately to explain this petition: In which we shall consider some\nthings which are supposed; and also the subject-matter thereof.\n\nI. There are several things supposed, when we are taught to pray, _Lead\nus not into temptation_. As,\n\n1. That man, in this imperfect state, is very much exposed to\ntemptations. The world is always ready to present its alluring objects,\nwhich are suited to the corruption of our nature, and therefore too\neasily complied with: And this is farther promoted by Satan\u2019s\nsuggestions, who is daily endeavouring to entangle us in the snare that\nis laid for us.\n\n2. As we are daily tempted to sin, so we are in great danger of being\novercome thereby; which arises not only from the methods used to draw us\naside from God, and the many secret snares laid for us, that are not\neasily discerned, but principally from the treachery of our own hearts,\nwhich are deceitful above all things, and very apt to incline us to\ncommit those sins which bring a great deal of guilt with them. It also\nproceeds sometimes from a want of watchfulness; whereby the enemy comes\nupon us undiscovered, and we are overcome before we are aware of it; the\ntemptation offers itself, and we are unable, but willing, to resist it.\nAnd, if fallen by it, this tends still more to weaken us, so that we\ncannot recover ourselves from the pit into which we are plunged; we also\nfind it very difficult, if God is pleased, at any time, to suffer us to\nfall by temptations, to improve them aright to his glory and our own\ngood.\n\n3. It is farther supposed, that God may suffer his people, though their\nsins are pardoned, and their souls sanctified, to be tempted, and\nsometimes even foiled and led captive for a time; which may give us\noccasion to consider,\n\n(1.) In what sense he may be said to tempt, or lead his people into\ntemptation. This he does, though without being the author of sin,[123]\n\n[1.] Objectively; when his providential dispensations, which, in\nthemselves, are holy, just, and good, offer occasions of sin; which,\nnevertheless, would not ensue hereupon, did not our corrupt nature lay\nhold on them as such, and abuse them: Thus all God\u2019s works of providence\nor grace, may prove temptations to men; as the Psalmist, speaking of the\n_prosperity of the wicked_, intimates, that it raised his envy, Psal.\nlxxiii. 3. and elsewhere he considers the blessings of common providence\nas proving a temptation, to carnal security and indifferency in\nreligion, to some of whom it is said, _Because they have no changes,\ntherefore they fear not God_, Psal. lv. 19. and, on the other hand,\nafflictive providence sometimes prove temptations to us to murmur and\nentertain hard thoughts of God.\u2014Moreover, his threatenings are\noftentimes abused, and some thereby tempted to think him severe and\nunmerciful; others complain of his commandments as grievous, because he\ndoes not give them those indulgencies to sin which their corrupt natures\ndesire. In these respects God may be said to lead into temptation;\nnevertheless, we are not to pray, that he would alter the methods of his\nprovidence, or make abatements as to the duties which he commands us to\nperform; but rather, that he would not suffer us to make a wrong use of\nthem.\n\n[2.] God leads into temptation permissively, when he does not restrain\nthe tempter, which he is not obliged to do, but suffers us to be\nassaulted by him, and, at the same time, denies the aids and assistance\nof his grace, to prevent our compliance therewith; so that when we pray\nthat he would _not lead us into temptation_, we desire that he would\nprevent the assault, or fortify us against it, that, through the\nweakness of our grace, or the prevalency of corruption, we may not\ncomply with the temptation.\n\n(2.) We shall now consider the reason why God thus leads his people into\ntemptation, or suffers them to be tempted: or what are those holy, wise,\njust, and gracious ends, which he designs thereby; and,\n\n[1.] It cannot be expected that it should be otherwise, when we chuse to\ngo in the way of temptation, or indulge those corruptions, whereby we\nare inclined to yield to it: In this case, God\u2019s judicial hand appears,\nas he punishes for one sin, by suffering us to be tempted to another.\n\n[2.] God hereby gives us occasion to see our own weakness, and the\ndeceitfulness of our hearts, and the need we have of his grace, to\nprevent our falling by temptation: Thus it is said, that God _left\nHezekiah_, 2 Chron. xxxii. 31. compared with 2 Kings xx. 15. when he\nsinned in shewing the ambassadors of the king of Babylon the treasures\nthat he had in his house, in which this good king discovered too much\npride; whereas it had been better had he shewn them the bed he lay on,\nwhen he was nigh unto death, and taken occasion from thence, to give God\nthe glory of his miraculous recovery which was the reason of their being\nsent to compliment him upon it: In this respect _God left him to try\nhim, that he might know all that was in his heart_.\n\n[3.] God does this, that, when we experience the superior force of our\nspiritual enemies, we may, by faith and prayer, have recourse to his\nalmighty power and grace. Thus when the apostle Paul was in danger of\nbeing _exalted above measure_, through Satan\u2019s temptations, he says,\n_For this I besought the Lord thrice, that it might depart from me_, 2\nCor. xii. 8.\n\n[4.] He suffers this, that we may herein have an instance of the\nimperfections of this present state, and be induced to press after, and\nlong for, that state of perfect freedom, not only from sin, but\ntemptation, which is reserved for us in heaven.\n\n[5.] We are led into temptation, that hereby we may see the necessity of\nmaking use of the whole armour of God, that we may be able to stand our\nground. As the soldier will not put on his armour but when he is going\nto engage the enemy; so God has ordained that our life should be a\nperpetual warfare, and that we should be continually exposed to the\nassaults of our spiritual enemies, that we may always be prepared for\nthem, having _the girdle of truth, the breast-plate of righteousness,\nthe shield of faith, the helmet of salvation, and the sword of the\nSpirit, which is the word of God_, Eph. vi. 14-17. He also suffers this,\nthat we may, in the end, know what it is to conquer, and have the\npleasure and satisfaction arising from hence, and that he may have the\nglory of this victory.\n\n[6.] God suffers this, that he may cure our sloth, and excite us to\ngreater watchfulness, as those who are never wholly out of danger: Thus\nthe apostle says, _Be sober, be vigilant; because your adversary, the\nDevil, as a roaring lion, walketh about, seeking whom he may devour_, 1\nPet. v. 8. and our Saviour advises his disciples, to _watch and pray,\nthat they enter not into temptation_, Matt. xxvi. 41.\n\n[7.] God suffers us to be tempted, that we may know the depths of Satan,\nwhich we should otherwise be unapprized of; and that thereby we may be\nmore prepared to make resistance, and, when we are enabled to overcome,\nmay be better furnished to direct others, who are liable to like\ntemptations, how they should behave themselves under them, and to\nencourage them to hope that they should be delivered, as we have been.\n\n4. It is farther observed, that though God suffers his people to be\ntempted, and even foiled, and led captive, yet this is only for a time.\nIn this the temptations of believers differ from those of the\nunregenerate, who are _taken captive by Satan at his will_, 2 Tim. ii.\n26. Whereas it is said concerning the believer, that it is only _for a\nseason_; and that, _if need be, he is in heaviness through manifold\ntemptations_, 1 Tim. i. 6. This leads us to consider,\n\nII. The subject-matter of the petition, when we pray that God would _not\nlead us into temptation, but deliver us from evil_. The only difficulty\nin laying down the method in which this is to be insisted on, arises\nfrom the indeterminateness of the word _evil_; of which, there are\nvarious senses given by them, that explain the Lord\u2019s prayer.\n\nSome understand by it, the evil one, or the Devil; and then one part of\nthis petition may be considered as exegetical of the other: So that, not\nto be led into temptation, is the same as, to be delivered from the\nassaults of Satan, the evil one, that we may not be brought under his\npower, or become vassals to him, as complying with his temptations.\n\nOthers understand the word in a more large sense, as an intimation of\nour desire to be delivered from evil of all kinds, and that either from\nthe evil of sin, or the evil of afflictions, which are the consequence\nof sin. If we take it for a deliverance from the evil of sin; this\nrespects the guilt thereof, and the punishment that is due to it; and\nthen it differs little or nothing from the subject-matter of the\nforegoing petition, when we pray, that God would _forgive us our sins_;\nor if, on the other hand, we take it for deliverance from the evil of\nsin, as it includes in it a branch of sanctification, that is, from the\ndominion and slavery of sin, then it is well connected with the former\npetition; for when we pray for pardon of sin, we ought also to pray for\ndeliverance from the reigning power thereof. And it is very well\nconnected with our praying against temptation; for it is, in effect, to\ndesire either that we may not be assaulted by the tempter, or that we\nmay not be drawn aside to sin against God thereby.\n\nAs for the evil of affliction, I cannot think that this is intended by\nthis expression, because the opposition between it and our deliverance\nfrom temptation, would not appear to be so just as we must suppose it\nis, unless we take temptation itself to be an affliction; and then it is\nthe same as though we should say, deliver us from temptation, that we\nmay not be afflicted therewith; which we must be supposed to be, by\nreason of the danger we are in of falling thereby.\n\nBy passing by these critical remarks on the sense of the words, _Deliver\nus from evil_, we shall consider the subject-matter of this petition,\nunder two general heads, _viz._\n\n_First_, We shall enquire what are the temptations which we are exposed\nto.\n\n_Secondly_, How we are to pray that we may not be led into them; or, if\nwe are, how we may be delivered from the evil consequences that will\narise from our compliance with them, which is principally implied in\nthose words, _Deliver us from evil_.\n\n_First_, What are those temptations which we are exposed to: These are\nof various kinds, all which take their rise either from the world, the\nflesh, or the Devil. Their manner of acting, indeed, is different; yet\nthey are very often united in their assaults, from whence we are in\nperpetual danger of being overcome, if God, by his grace, is not pleased\nto interpose.\u2014And,\n\n1. We shall consider the temptations that we meet with from the world.\nThese are either such as arise from the solicitations of those whom we\nconverse with therein, who, under a pretence of friendship, persuade us\nto sin: Thus we read of some who _entice others to lay wait for blood_,\nand desire those whom they would ensnare into this crime, to _cast in\ntheir lot among them_, Prov. i. 10-14. but we are advised, not to\nconsent to, or be confederate with them: Or else they arise from those\nthings in the world which present themselves to us, and are temptations\nto sin, in an objective way, being not so much the cause as the occasion\nthereof; and, in many instances, the use thereof is lawful, while the\nabuse alone proves hurtful to us: This is what we shall principally\nconfine ourselves to at present, and shew how the good and evil things\nof the world, or the various conditions in which we are, whether\nprosperous or adverse, prove temptations to us.\n\n(1.) The good things of the world, or the various conditions in which we\nare, whether prosperous or adverse, prove temptations to us.\n\n(2.) The good things of the world are sometimes a snare to us, or an\noccasion of sin, _viz._ the riches, honours and pleasures thereof: Thus\nour Saviour speaks, Matt. xiii. 22. of the _care of this world_, that\nis, either to gain or increase of it; and the apostle speaks of some who\nhad _forsaken the right way, following the way of Balaam, who loved the\nwages of unrighteousness_, 2 Pet. ii. 15. or acted contrary to his\nconscience for gain; and Felix perverted justice to obtain a bribe,\nconcerning whom it is said, _He hoped that money should have been given\nhim of Paul, that he might loose him_, Acts xxiv. 16. And we read of\nothers that _will be rich_, that is, who immoderately pursue the gain of\nthe world, that hereby _fall into temptation, and a snare, and many\nhurtful lusts_, 1 Tim. vi. 9. And the honours of the world are a\ntemptation to others; Thus our Saviour says, _How can ye believe, which\nreceive honour one of another_, John v. 44. And others are ensnared by\nthe pleasures of the world, who are stiled _lovers of pleasures more\nthan lovers of God_, 2 Tim. iii. 4.\n\nAnd, indeed, we often find, that the necessary duties or enjoyments of\nlife, such as eating, drinking, and recreation; and the various\nrelations we stand in to others prove a temptation to us. Many things\nare so, as they are used unseasonably, immoderately, and without a due\nregard to the glory of God, which ought to be our highest end in all\nworldly enjoyments; and, indeed, whatever has a tendency to draw forth\nour corruption, may be said to be a temptation to us: Sometimes the\nprosperous condition of others has this effect upon us: Thus Cain,\nbeholding Abel to have a more visible token of the divine regard to his\nperson and offering than he had, hated and _slew him_, Gen. iv. 5, 9.\nAnd Joseph\u2019s being a favourite in his father\u2019s house, and honoured by\nGod, in having divine dreams, gave occasion to his brethren to envy him;\nwho first designed to slay him, and afterwards, out of malice, sold him\ninto Egypt. And when Joshua saw Eldad and Medad prophesying, supposing\nthat this belonged only to Moses; and that it was a lessening of his\nhonour, for them to pretend to this privilege, he desires that they\nmight be _forbid_; but this was plainly a temptation; for Moses gives\nhim a check, intimating that he did not well in _envying_ them _for his\nsake_, Numb. xi. 29.\n\nMoreover, we often find, that our own condition in the world, when we\nenjoy the outward blessings of providence, proves a temptation: Some are\nlike the vessel that is in danger of being overset by having too much\nsail, and no ballast to keep it steady: In like manner, the abundance of\nthis world, without the grace of God, to sanctify and set bounds to our\naffections, will oftentimes prove a snare to us. Some are hereby tempted\nto covetousness, than which, nothing is more preposterous; yet nothing\nmore common. This seems to be supposed in the Psalmist\u2019s advice; _If\nriches increase, set not your heart upon them_, Psal. lxii. 10. and it\nis an intimation, that our desires often increase with our substance, so\nthat the more we have, the more we want, and are less disposed to\ncontribute to the necessities of others: We have an instance of this in\nNabal, whose answer to the obliging message, sent by David to him, _Say\nye to him that liveth in prosperity, Peace be both to thee, and peace be\nto thine house, and peace be unto all that thou hast. Give, I pray thee,\nwhatsoever cometh to thine hand, unto thy servants, and to thy son\nDavid_, 1 Sam. xxv. 6, 8, 11. argued him to be of a churlish\ndisposition, and that his prosperous circumstances in the world were a\ntemptation to his corruptions, having no sense of gratitude for those\nfavours that he had received from him and his men, while they resided in\nthe wilderness, and were conversant with those that kept his flocks\nthere. It would have been a more plausible excuse, had he alleged the\ndanger that might accrue to him thereby: or, that it was possible that\nSaul might hear of it, and deal with him as he had done with Abimelech,\nand the other priests, at Nob, for that small respect that he had shewed\nhim: But this be takes no notice of, but treats him morosely, when he\nsays _Shall I take my bread and my water, and my flesh, that I have\nkilled for my shearers, and give it unto men, whom I know not whence\nthey be_. This manifested him to be a _man of Belial_, as Abigail\nconfesses, when she says, _Nabal is his name, and folly is with him_,\nver. 25.\n\nAgain, we sometimes find, that a prosperous condition in the world, is a\ntemptation to God\u2019s people to presumption and carnal security; as the\nPsalmist says, _In my prosperity I said, I shall never be moved_, Psal.\nxxx. 6. and the wicked are hereby tempted to obstinacy and disobedience;\nas God says by the prophet, to the Israelites, _I spake unto thee in thy\nprosperity; but thou saidst, I will not hear; This hath been thy manner\nfrom thy youth, that thou obeyedst not my voice_, Jer. xxii. 21. And\nsometimes to pride, haughtiness, and oppression; thus the Psalmist\nspeaks of those who were _not in trouble, neither plagued like other\nmen; therefore pride compasseth them about as a chain, violence covereth\nthem as a garment_, Psal. lxxiii. 5, 6. We are not, indeed, to suppose,\nthat this is the necessary result of a prosperous state in the world,\nsince that temptation, which is only objective, may be fenced against:\nBut the pernicious tendency thereof arises from the depravity of our\nnature, and its proneness to abuse the blessings of providence; from\nwhence some take occasion to cast off fear, and put the evil day far\nfrom them: Therefore, when we pray, that the world may not prove a\ntemptation to us, we desire, that God would keep us from using any\nindirect means, either to get or increase our worldly substance, but, on\nthe other hand, enable us to improve it to his glory; and that our\naffections may not be so much set upon it as to alienate them from him;\nbut that we may make it the matter of our deliberate choice, rather to\nbe deprived of outward blessings, than receive them as our only portion,\nand, by having our hearts set too much upon them, forfeit, and be denied\nan interest in, his special and distinguishing love.\n\n(2.) The evil things in the world often prove a temptation to us. By\n_evil things_, we mean afflictive providences, which are inseparable\nfrom this present state; since _man is born unto trouble, as the sparks\nfly upwards_, Job v. 7. These are either personal or relative; some more\nimmediately from God, others from men, as instruments in his hand: Some\narise from the present experience we have of affliction, others from our\nexpectation or fear of future troubles: and all these sometimes prove\ntemptations to us, unless God is pleased to interpose in a way of\npreventing grace, and make them conducive to our spiritual advantage.\nNow afflictions prove temptations to us,\n\n[1.] When we are discontented and uneasy under the hand of God,\ncomplaining of the burdens that he is pleased to lay on us, as though\nthey were insupportable, and it were impossible for us to bear up under\nthem; or, when we are ready to conclude, that no affliction is like\nours, and are apt to insinuate, that God hereby deals hardly with us.\n\n[2.] When they disturb or disorder our thoughts, weaken our faith, and\nunfit us for spiritual meditations, or attending aright on ordinances of\nGod; or when we are more concerned, about our afflictions, than about\nsin, the cause of them.\n\n[3.] When we have unbelieving apprehensions concerning the event\nthereof, concluding that they will certainly end in our ruin;\nnotwithstanding the promises, which God has made of their working\ntogether for good, to them that love him.\u2014This temptation David was\nexposed to, when he said, _I shall now perish one day by the hand of\nSaul_, 1 Sam. xxvii. 1. which was an ungrounded fear, especially\nconsidering the promises that God had given him, and the many\nexperiences he had of his being a help to him in the time of trouble.\n\n[4.] Afflictions are temptations to us, when we take occasion from them\nto question God\u2019s fatherly love, or to conclude, that they are sent in\nwrath, and are intimations that we are cast off by him, when we have no\nreason to think so from any thing that there is in the nature of\naffliction itself; also when we are hindered thereby, from applying\nthose suitable promises which God has made to his people, in like cases,\nfor their comfort and support.\n\nNow when we pray that God would _not lead us into temptation_, as\nafflictive providences expose us to it, we are to pray against them with\nsubmission to the divine will, not as though the removal thereof were of\nequal importance, or as necessary to our happiness, as the taking away\nthe guilt or power of sin: However, we are to pray, that afflictions may\nbe sanctified to us; and that corrupt nature may not take occasion from\nthem, to have unbecoming thoughts of God; but that we may hereby be led\nnearer to him, that so they may not prove a temptation to us, or at\nleast, that with the temptation, he would make a way for our escape.\n\n2. Another sort of temptations proceed from the flesh, which are the\ngreatest and most dangerous of all. The apostle speaks of them as though\nthey were the only temptations, when he says, _Every man is tempted when\nhe is drawn aside of his own lust, and enticed_, James i. 14. since all\nothers might, without much difficulty, be resisted and overcome, were\nthere not a corrupt disposition in our nature, which the apostle calls\n_lust_, that inclines us to adhere to, and comply with them. This\nconsists in the irregularity and disorder of our passions; which are not\nonly prone to rebel against God, but to act contrary to the dictates of\nour own consciences, which is the result of our fallen state; and the\ntemptations are oftentimes various, according to the prevailing bias of\nour natural temper. A melancholy constitution sometimes inclines us to\nslavish fears, or distrust of God\u2019s providence; or to have such black\nand dismal apprehensions of our spiritual concerns, that we are led to\nthe very brink of despair. A choleric temper prompts us to revenge,\ninjustice, and oppression, and puts us upon magnifying small offences,\nand expressing a furious resentment without ground. A sanguine and airy\nconstitution often proves a temptation to cast off all serious thoughts\nabout God and another world, and to count religion a needless,\nmelancholy and distasteful thing, and to make a jest of what is sacred,\nand ought to be treated with the utmost reverence; and this temper\nfrequently exposes persons to the pernicious influence of bad company,\nand induces them to be lovers of pleasure more than lovers of God.\nAgain, a stupid, phlegmatic and heavy constitution, often proves a\ntemptation to negligence in our civil and religious affairs, and not to\nmake provision for a time of trial: Hereby persons are often tempted to\nneglect holy duties, especially such as are difficult; or to perform\nthem in a careless manner, and so rest in a form of godliness, without\nthe power thereof.\n\nThis difference of natural tempers is the reason why we behold lust\nappearing in different shapes; so that the same temptation that presents\nitself from without, suits the natural disposition of one who eagerly\nembraces it, while another is not greatly moved by it. This is what we\nunderstand by those temptations which arise from the flesh; and, when we\npray against them, it is not to be supposed, that we expect to be\nperfectly freed from them in this world, in which, as has been elsewhere\nobserved[124], there are the remnants of sin abiding in every part, even\nin them that are sanctified, and the perpetual lustings of the flesh\nagainst the spirit. Therefore, when we pray against such-like\ntemptations, we desire,\n\n(1.) That God would restrain and prevent the irregularity and pernicious\ntendency of our natural temper, which inclines us to those sins which it\nis most prone to; or that he would keep us from those sins that more\neasily beset us, by reason of the propensity of our nature to commit\nthem. And,\n\n(2.) That he would sanctify our affections and bring them under the\npowerful influence of a principle of grace, which may maintain a\nperpetual opposition to those habits of sin that are daily leading us to\nturn aside from God, so that, whatever temptations we meet with from\nobjects without us, our souls may be internally fortified against them,\nand disposed to hate and avoid every thing that is contrary to his holy\nlaw, or tends to his dishonour.\n\n2. We shall now consider those temptations that arise from Satan, who\nis, for this reason, called _the tempter_, Matt. iv. 3. 1 Thess. vi. 3.\nand he is also said to _enter into_, Luke xxii. 3. and _fill the hearts_\nof sinners, Acts v. 3. As for the unregenerate, they are wholly under\nhis power: Therefore conversion is called a _turning them from the power\nof Satan unto God_, chap. xxvi. 18. There are, indeed, some who deny\nthat Satan has any hand in those temptations, which we are exposed to;\nin which they are too much disposed to give into the error of the\nSadducees of old. And if they do not expressly deny the existence of\nspirits, yet they will not allow that they have any thing to do in this\nworld: And, indeed, they think it impossible for the Devil to give us\nany disturbance, seeing he is shut up in chains of darkness, reserved to\nthe judgment of the great day; and, inasmuch as we often read in\nscripture, of those things that he does against men in this world, they\nsuppose that all these are to be understood in a metaphorical sense, and\nthat nothing else is intended thereby, but the temptations we meet with\nfrom men, or from our own lusts: These, according to them, are the only\ndevils that we need to fear.\u2014This error they are led into under a\npretence of avoiding the contrary extreme of those who seem to lay all\nthe sins they commit, to the Devil\u2019s charge, rather than their own;\nwhen, probably, he has nothing to do with them, but they wholly proceed\nfrom their own corruptions: The middle way between these two extremes,\nis, as I conceive, much more consonant to scripture and experience, and\nrather to be acquiesced in. And therefore we shall endeavour to prove,\nthat we are often tempted by Satan, as well as our own lusts; which will\nappear, if we consider the following propositions.\n\n_1st_, It is not unreasonable to suppose, that spirits may so far have\naccess to our souls, as _to suggest good or bad thoughts_; for, being\nreasonable creatures, it is beyond dispute, that they are able to\nconverse with one another; and, if so, it contains no absurdity to\nsuppose, that they may, some way or other, have conversation with the\nsouls of men, which are capable of having things internally suggested to\nthem, as well as receiving ideas from sensible objects, by means of our\nbodies, to which they are united. As to the manner _how this is done_,\nwe pretend _not to determine it_, since it is sufficient to our present\npurpose, to make it appear that we are exposed to temptations from\nSatan, as well as our own selves.\n\n_2dly_, It is _obvious from scripture, that the Devil_, and his angels,\nare _conversant in this lower world_: And accordingly he is styled, _The\nprince of the power of the air_, Eph. ii. 2. _the god of this world_, 2\nCor. iv. 4. And elsewhere he is said, to _walk about, seeking whom he\nmay devour_, 1 Pet. v. 8. And whereas it is objected, that this is\ninconsistent with his being shut up in hell: That may respect\nprincipally his state, as being unchangeably separated and banished from\nGod\u2019s favourable and comfortable presence; nevertheless, he may suffer\nhim to attempt many things against men in this world, for the trial of\nthe graces of his people, and the punishing of his enemies.\u2014There is,\nindeed, a place of misery allotted for them, though they may not be, at\npresent, confined to it; which seems to be implied in that request they\nmade to our Saviour, that he would not command them to _go into the\ndeep_, Luke viii. 31. by which, it is probable, the place of torment is\nintended, in which they expect to be for ever shut up after the day of\njudgment; and therefore they are represented elsewhere, as _crying out,\nArt thou came hither to torment us before the time?_ Matt. viii. 29.\n\n_3dly_, Our _first parent_, in innocency, _was tempted by the Devil_,\nwho made use of the serpent, by which he is said to _speak to Eve_, Gen.\niii. 1. _& seq._ as has been proved elsewhere[125]. And our Saviour was\nalso tempted by him, when led by the Spirit into the wilderness for that\npurpose, Matt. iv. 1. but neither of these could be said to be tempted\nby the lusts of the flesh, as being inconsistent with that sinless state\nin which our first parents were before they fell, and our Saviour always\nwas; and, it is certain, that the temptation offered to each of them,\nwas not only objective; but there were words spoken, and a perverse\nmethod of reasoning made use of to ensnare them: And they could not be\ntempted by men, for, in this respect, they were alone; it therefore\nfollows, that Satan was the tempter to each of them.\n\n_4thly_, There are several other _scriptures_ which expressly _prove,\nthat Satan has sometimes tempted_ persons to sin: Thus we read, that _he\nstood up against Israel, and provoked David to number them_, 1 Chron.\nxxi. 1. And elsewhere our Saviour tells the Jews, _Ye are of your father\nthe Devil, and the lusts of your father ye will do_; that is, you\neagerly commit those sins that he tempts you to. It is farther added,\nthat he was _a murderer from the beginning_; which cannot be understood\notherwise than of his murdering man, by tempting him to sin, and\nprevailing; and it is also said, that _he abode not the truth_, and is\n_a liar, and the father of it_, John viii. 44. that is, he deceives us\nby his suggestions, and prevails on us, when complying therewith, to\ndeceive ourselves.\n\nThis may give us occasion to enquire, how we may distinguish those\ntemptations which take their rise from Satan, from others which proceed\nfrom ourselves. This is a very difficult question to be resolved,\nbecause our _corrupt nature, for the most part, tempts us to the same\nsins that Satan does_; therefore, where there are _two causes of the\nsame action_, it is _hard to distinguish_ one from the other: As when\ntwo candles are set up in the same room, we cannot distinguish the light\nof one from the light of the other. It is true, if the sins that we are\ntempted to by our lusts, on the one hand, and by Satan on the other, had\nbeen described, as being of different kinds, we might more easily\ndetermine the difference that there is between them. Or if we had not\nthe least inclination to comply with the temptation, and were able to\nsay, as our Saviour did, _The prince of this world cometh, and hath\nnothing in me_, chap. xiv. 30. then we might easily know where to fasten\nthe charge of guilt; and it would be no injustice to exculpate\nourselves, and lay the blame wholly on the Devil: But it is far\notherwise with us, by reason of the _corruption of our nature_, which\n_would render us prone to sin, though Satan did not tempt_ us to it.\nTherefore, since we often contract guilt by complying with his\ntemptations, in like manner as he does by offering them; it is necessary\nthat something be said, that we may know when the temptation is to be\nlaid at our own door, and when at Satan\u2019s, so far as we are able to\ndetermine this matter: Therefore, let it be considered,\n\n_1st_, _If we are tempted to those sins which we cannot think of but\nwith the utmost abhorrence_; and we are so far from entertaining any\npleasure in the thing that we are tempted to, that we take occasion from\nhence, to express the greatest aversion to it, and would not comply with\nit for ten thousand worlds; when we count the suggestion an invasion on\nour souls, an affliction grievous to be borne; and, instead of\ncompliance therewith, are led hereby to the exercise of those graces\nthat are opposite to it: In such-like cases I humbly conceive, we do not\nincur guilt by being tempted; but the sin is wholly to be charged to\nSatan. Nevertheless,\n\n_2dly_, When we are pleased with the temptation, but frequently meditate\non the subject-matter thereof, and either commit the sin we are tempted\nto; or, if we abstain from the commission thereof, it is only out of\nfear or shame; and when the propensity of our nature leads us, at other\ntimes, to those sins which bear some resemblance to it; this argues,\n_that our own lusts, as well as Satan, are joint causes of those_ sins\nthat ensue hereupon. These things being considered, we shall proceed to\nspeak more particularly concerning Satan\u2019s temptations; and, in order\nthereunto, lay down some things, by way of premisal, which relate to\nthis matter, and then consider the method he takes in managing them.\n\n1. There are some things to be premised in general, concerning Satan\u2019s\ntemptations;\n\n(1.) That, though he may tempt to sin, yet he _cannot force the will_;\nfor then the guilt would devolve wholly on himself and not on us. It\nwould certainly render our condition very miserable, if it were\nimpossible for us to resist his temptations; for this would be to\nsuppose, that we lie at the mercy of him, who has more power to destroy\nus than we have to withstand him. Besides this would be to extend the\nservitude of the will of man beyond its due bounds; for, though it be\nnot free to what is spiritually or supernaturally good, we do not deny\nbut that it is free, as it has a power to avoid many sins, which, upon\nthis supposition, it would be inevitably hurried into. And it would be\n_a refection on the providence of God_, so far to _leave man_ in the\nhands of Satan, as that hereby he should be laid _under a necessity of\nsinning_ and perishing without the choice and consent of his own will,\nand consequently, his destruction could not be said to be of himself.\n\n(2.) Satan\u2019s _power is not equal to his malice_; for he is under divine\nrestraints, and, indeed, _can do nothing against believers, but by God\u2019s\npermission_. This may be argued from our being obliged to desire that\nGod would _keep us from being tempted_, that is, restrain the tempter,\nas well as enable us to resist him; and if it were otherwise, no one\ncould be saved; for Satan\u2019s malice is boundless, though he be not\nsuffered to do what it prompts him to. And this is a very great blessing\nto God\u2019s people; as it is a comfortable thing to consider, that they are\nin his hands, who is a merciful Father; and not in Satan\u2019s power, who\nbreathes forth nothing but revenge and cruelty:\n\n(3.) As it is _not a sin to be tempted_, since our Saviour is said to\nhave been _in all points tempted like as we are, yet without sin_, Heb.\niv. 15. so on the other hand, _when we are pleased_, and comply with the\ntemptation, it will be _no sufficient excuse_ for us to allege, that\n_Satan had a great hand in it_, since, as we have before observed, he\ncan only tempt, but not force the will; and how formidable soever he may\nbe, by reason of the greatness of his power and malice; yet we have this\nexpedient to make use of, as it should put us upon saying, the Lord\nrebuke thee Satan.\n\n(5.) There is a _vast difference between_ the condition of those who are\n_converted_, and others, who are in an _unregenerate_ state, as to the\nevent and consequence of Satan\u2019s temptations. The former, indeed, by\nreason of the remainders of corruption in them, are _oftentimes foiled_\nand overcome thereby; but yet they shall _not be wholly destroyed_; but\nGod will _find out a way for their recovery_ out of the snare, in which\nthey may, at any time, be entangled: Whereas the latter are wholly under\nhis power, by _their own choice_ and consent, and will remain so, till,\nby the grace of God they are delivered from the dominion of darkness,\nand translated into the kingdom of his dear Son. We shall now consider,\n\n2. The method in which Satan manages his temptations, in order to his\ninducing men to sin. Sometimes he endeavours to ensnare and deceive us\n_by his subtilty_: upon which account he is called _that old serpent,\nwhich deceiveth the whole world_. Rev. xx. 2. and xii. 9. And elsewhere\nwe read of _the depths of Satan_, chap. ii. 24. that is, his deep-laid\ndesigns, and of his _wiles_, Eph. vi. 11. which it is an hard matter to\nwithstand; and he is sometimes said to be _transformed into an angel of\nlight_, 2 Cor. xi. 24. when he tempts to sin, under a pretence of our\nbringing glory to God, as well as good to ourselves and others. And\nthere are other methods he takes, which, though managed with equal\nsubtilty, yet he appears, _not as an angel of light_, pretending to help\nus in the way to heaven, but _as a roaring lion_, rendering himself\nformidable, and not concealing his design to devour, or make a prey of\nus, and to fill us with that distress of conscience, that brings us to\nthe very brink of despair: These, as it is probable, the apostle intends\nby his _fiery darts_, as contra-distinguished from his _wiles_. In the\nformer he shews himself a _tempter_, in the latter, an _accuser_. These\nare the usual methods which he takes in managing his temptations: and we\nshall consider them under four heads;\n\n1. His endeavouring to produce and strengthen the habits of sin.\n\n2. What he does to prevent conviction of sin, or to hinder the efficacy\nthereof.\n\n3. His discouraging those who are under convictions from closing with\nChrist by faith. And,\n\n4. His injecting blasphemous and atheistical thoughts into the minds of\nmen, and using endeavours to drive them to despair.\n\n1. Satan endeavours _to produce and strengthen the habits of sin_. These\nare generally attained by frequent acts, or by making a progress in sin,\nby which the heart is more hardened; and it is with greater difficulty\nthat such are reclaimed from it; of them the prophet speaks, when he\nsays, _Can the Ethiopian change his skin, or the leopard his spots; then\nmay ye also do good, that are accustomed to do evil_, Jer. xiii. 23. And\nin order thereunto, we may observe that he does not usually tempt, at\nfirst, to the vilest and most notorious acts of sin, especially where he\nhas ground to suspect that these temptations will not be readily\nentertained or adhered to; this is the case of those who retain some\nimpressions of a religious education, or are, at present, under the\ninfluence of restraining grace: these are first tempted to commit lesser\nsins before they proceed to greater. He generally begins with tempting\nto sins of _omission_, or to _formality_ and _indifferency_ in the\nperforming of religious duties, or by pretending that God gives us some\nindulgencies or allowance to commit those sins that our natural\nconstitution most inclines us to, and that we have been mistaken, when\nwe have thought that religion is so difficult a matter as some have\npretended it to be; and that we may safely follow a multitude, though it\nbe in doing that, which is in itself sinful; and that we are not to take\nan estimate of religion, from the apprehensions which some melancholy\npersons entertain of it; and that strictness in religion, is being\nrighteous overmuch; or striving against the stream, is a needless\nprecaution; and therefore we may consult our own honour and reputation\nin the world, and give into that scheme of religion that is uppermost;\nand that denying ourselves, taking up the cross and following Christ;\nthough it may be reckoned a safe, yet it is not the only way to heaven.\nBy this means the habits of sin are strengthened, the heart hardened\ntherein, and persons proceed from one degree of impiety to another, till\nat last, they abandon themselves to every thing that is vile and\nprofligate, and run with others, in all excess of riot. And, that his\ndesign may be more effectually carried on, herein he suits his\ntemptations to every age and condition of life. Here we shall consider,\n\n(1.) The method he takes with those who are in the prime and flower of\ntheir age: Accordingly these he endeavours to persuade, that it is _time\nenough for them to think of being religious hereafter_; and that it is\ntoo austere and melancholy a thing for them to pretend to it at present,\nas what is inconsistent with those pleasures and youthful lusts, which\nare agreeable to their age and condition of life. If they are children,\nthen he suggests to them, that they have time enough before them; and\nwhen they are more advanced in years, they will have a greater degree of\nunderstanding, and be better able to take in the force of those\narguments that are usually brought to induce persons to lead a religious\nlife; and then they may make choice of it out of judgment. If they are\nservants, he persuades them, that they have other business on their\nhands, and that they had better stay till they are free from the\nengagements which they are, at present, under, to their masters; and,\nwhen they are at their own disposal, then it will be the fittest time\nfor them to embrace the ways of God. This temptation carries in it the\nhighest instance of presumption, tends greatly to harden the heart in\nsin, and has been the ruin of multitudes.\n\n(2.) When persons are come to years of maturity, being no longer\nchildren or servants, but about to engage in those secular employments,\nwhich they are called to in the world, then he has temptations of\nanother nature to offer to them. He has hitherto kept possession of\ntheir hearts, and desired them only to wait for this age of life, and\nthen they would have a more convenient season to lead a religious life;\nbut this convenient season is not yet come; for there are other\nstratagems which he now makes use of, to keep them in subjection to him.\nYouthful lusts are now grown to a greater height, and the impressions of\na religious education, if they were favoured with it, almost worn out;\nand it is no difficult matter for him to persuade them, that the\nprincipal thing they are to be concerned about, is their living\ncomfortably in the world; and, that they have now an opportunity to\nincrease their substance, and make provision for their future happiness\ntherein; therefore they ought to converse with those who are in the same\nstation of life with themselves: And he generally points out such\nassociates, which he tempts them to make choice of, that may be a snare\nto them, whose conversation is very remote from any thing that tends to\npromote religion and godliness. Sometimes he endeavours to make them\nashamed of the ways of God, as though this were inconsistent with their\nreputation in the world, especially with their present situation or\ncondition therein. And, on the other hand, if persons are poor and low\nin the world, and find it difficult to maintain themselves or families,\nthen he persuades them that religion is not the business which they are\ncalled to engage in, but they must rather take pains to live; that God\ndoes not require more than he gives, or expect, that they should spend a\ngreat deal of time in religious duties, who have none to spare from that\nbusiness, which is necessary for their getting a livelihood in the\nworld; therefore this does not so much belong to them, as to others.\n\n(3.) If persons are arrived to old age, the last stage of life, and\nhave, as it were, their latter end in view, as not being far from it,\naccording to the course of nature; this is that age of life which was\nformerly pretended, by Satan, to be the most fit and proper season to\nentertain thoughts of religion in; and it was in expectation hereof,\nthat, when they were formerly under any convictions, the general method\nthey took to stifle them, was by resolving, that they would apply\nthemselves to a religious life in old age. By this means the tempter has\nhitherto beguiled them; and now he has other temptations to present to\nthem, which are suited to this age of life, whereby he insinuates, that\nthe weakness and infirmities of old age render them unfit for religious\nduties. And, indeed, their hearts have contracted such a degree of\nhardness, by a long continuance in sin, that it is difficult for any\nthing to make an impression on them. However, Satan endeavours to\npersuade them, that, notwithstanding all the wickedness of their former\nlife, and their present impenitency for it, they may hope for salvation\nfrom the mercy of God, though they continue still in a state of\nunregeneracy, which is an instance of soul-destructive presumption; or\nelse, he tempts them utterly to despair of the mercy of God, and tells\nthem, that it is too late for them to begin that work which they have\nput off to the extremity of life; and by either of these methods he\neffectually brings about their ruin. Thus concerning Satan\u2019s suiting his\ntemptations to the several ages and conditions of life.\n\nBut besides this, we may observe, that there are some methods which he\ntakes, that are agreeable to the temper and disposition of those whom he\nassaults, that so he may not shoot his arrows at random, without\nanswering the end he designs thereby; in which his subtilty farther\nappears; as,\n\n[1.] He observes those proper times in tempting men to sin, wherein it\nis most likely that his temptations should take effect. Therefore his\nassaults are generally most violent, when they are least upon their\nguard, and give way to sloth and indolence; or when the Spirit of God\nwithdraws his influences, as the consequence whereof, their faith is\nweak, and they not able to make great resistance against his\ntemptations, he crowds in a great multitude of them at once, and so lays\nhold on this opportunity to improve the success which he has gained\nagainst them. And if they are afraid of the consequences of a compliance\ntherewith, he endeavours to stupify their souls, that they may have no\npresent apprehensions of the evil that would ensue hereupon.\n\n[2.] He often takes occasion to raise in our minds some doubts about the\nmatter of sin or duty, whether, what he is about to tempt us to, be\nlawful or unlawful; or how far a person may venture to go in the way of\ntemptation, and yet maintain his integrity? which is generally the first\nstep towards the commission of those sins which we are tempted to.\n\n[3.] If shame or fear are like to hinder the success of the temptation,\nhe undertakes to find out some method of secrecy, whereby public scandal\nmay be avoided. Thus Joseph\u2019s mistress tempted him to sin, when Potiphar\nwas absent, and _there was none of the men of the house there within_,\nGen. xxxix. 11. and therefore he had no occasion to fear that his crime\nwould be detected. And sometimes he proceeds so far, as to insinuate,\nthat they may even hide themselves from the all-seeing eye of God, and\ntempts them to say, _How doth God know? Can he judge through the dark\ncloud? Thick clouds are a covering to him, that he seeth not, and he\nwalketh in the circuit of heaven_, Job xxii. 13, 14. Thus the prophet\nIsaiah denounces a woe against them that _seek deep to hide their\ncounsel from the Lord, and their works are in the dark, and they say,\nWho seeth us? and who knoweth us_, Isa. xxix. 15. and this method seldom\nfails of answering his end, or prevailing against them, who are hereby\ninduced to a sinful compliance with it.\n\n[4.] If conscience be awakened, and deters them from adhering to the\ntemptation, from a sense of that guilt which they will contract thereby;\nSatan is sometimes content to take the blame hereof upon himself, that\nthey may think that they are to be excused, by reason of the violence of\nthe temptation, which they could not well withstand.\n\n[5.] Sometimes he persuades them to throw the blame on providence, as\nbeing the occasion of sin, or rendering it necessary or unavoidable from\nour condition or circumstances in the world, which is the highest injury\nthat can be offered to the divine Majesty. Thus Adam tacitly reproaches\nGod, when he says, _The woman, whom thou gavest to be with me, she gave\nme of the tree, and I did eat_, Gen. iii. 12.\n\n[6.] He often tempts men to presume on the mercy of God, hoping that\nthough they continue in sin, they shall obtain a pardon from him. Or,\nsince this is not to be expected without sincere repentance, he tempts\nthem to presume, that by the influence of the Holy Spirit, they shall\nhave this grace hereafter, whereby their perishing in their iniquities\nmay be prevented. Thus concerning the methods which Satan takes to\nproduce and strengthen the habits of sin. We proceed,\n\n2. To consider how he endeavours to prevent our being brought under\nconviction of sin; or, if we are convinced thereof, to hinder its making\nany deep or lasting impression on us; and this he does various ways,\n\n(1.) By dissuading others, who ought to deal faithfully with us, from\nreproving sin committed by us. Thus Ezekiel, speaking concerning the\nfalse prophets, says, that they _strengthened the hands of the wicked,\nthat he should not return from his wicked way, by promising him life_,\nEzek. xiii. 22. Sometimes he improves the consideration of our\ncircumstances in the world, to dissuade us from reproving sin in others,\nespecially if they are our superiors, or those whom we are dependent on,\nor have some expectations from, lest we should make them our enemies,\nand thereby lose some advantages, which we hope to receive from them.\nAnd there are others whom he does not wholly dissuade from reproving of\nsin; but there are some circumstances attending the reproof, or the\nperson that gives it, that he lays hold of, which hinders it from taking\neffect, whereby his end is no less answered than if sin had not been\nreproved at all. As,\n\n[1.] When we reprove those that are notorious offenders, and ought to be\ntreated with a greater degree of sharpness, with too much lenity, as\nthough it were only a sin of infirmity, by which means they are more\nhardened in the commission of it. This was Eli\u2019s fault in dealing with\nhis sons, when he said unto them, _Why do ye such things? for I hear of\nyour evil dealings by all this people: Nay, my sons, for it is no good\nreport that I hear; ye make the Lord\u2019s people to transgress_, 1 Sam. ii.\n23, 24. Whereas, he ought to have restrained them by those acts of\nseverity, which the nature of the crime demanded.\n\n[2.] Satan often prevents the reproof from taking effect, by inclining\nthe reprover to use indecent behaviour in expressing the haughtiness of\nhis temper, as though there were no respect due to superiors, as such,\nbecause they are worthy of reproof; or else by expressing a kind of\nhatred against the person that committed the sin; whereas, hatred ought\nto be principally directed against the crime itself, while we convince\nthose whom we are reproving, that it is love to them, as well as zeal\nfor the glory of God that moves us to do this.\n\n[3.] Satan often hinders reproofs from taking effect, either by tempting\nthose who give them to commit the same sin, or, at least, by persuading\nthose against whom they are directed, that there are other sins equally\ngreat, which they are chargeable with, and therefore they ought to look\nto themselves, rather than take notice of what is done by others.\n\n(2.) Satan hinders the work of conviction, by endeavouring to suppress\nthe preaching of the word, or prevent the success thereof when preached.\nAs to the preaching of the word, this is God\u2019s ordinary way by which he\nconvinces of sin; and Satan sometimes stirs up those that are under his\npower and influence to persecute or suppress the preaching of the\ngospel. Thus the apostles were _commanded_ by the Jews, _not to speak at\nall, nor teach in the name of Jesus_, Acts iv. 18. and when they refused\nto obey this command, they _put them in prison_, chap. v. 18. This\nmethod has been taken, in all ages, by Satan\u2019s instigation, with a\ndesign to hinder the spreading of Christ\u2019s interest in this world,\nwhich, by the blessing of providence, has been, notwithstanding,\ncontinued unto this day. Therefore, there are other methods which he\nuses to hinder the success of the word. Sometimes he does this by\nperverting them that preach it; so that they endeavour to corrupt the\nword of God, whereby the minds of men are turned away from that\nsimplicity that is in Christ; at other times he tempts them to be very\nsparing in reproving sin, or to do this in a more general way, as though\ntheir only design was to let their hearers know that there are some\nsinners in the world, and not that they should be brought under\nconviction of sin themselves. This is done sometimes in compliance with\nthe corruptions of those whom they do not care to disoblige hereby; and\nothers shun to declare some of the most important truths of the gospel,\nand affect such a method of preaching as has not a tendency to bring\nthat real advantage to the souls of men, as when it is delivered with\nmore zeal and faithfulness.\n\nMoreover, Satan endeavours to hinder the success of the word, by\nstirring up the corruptions of those that attend upon it; for which\nreason he is represented, by our Saviour, in the parable of the _seed\nwhich fell by the way-side_, which the _fowls came and devoured_, as\n_catching away_ the word, Matt. xiii. 4, 19. By this means they are not\nmuch affected with it, nor endeavour to retain it in their memories;\nand, sometimes he injects vain thoughts under the word preached. This\nour Saviour compares, in the parable but now mentioned, to the _seed\nthat fell among thorns_; and explains it of _the care of this world, and\nthe deceitfulness of riches, choaking the word_, ver. 7, 22. And\nsometimes he endeavours to raise prejudices in the minds of men, against\nwhat is delivered; so that the plainness of expression, when addressed\nto the consciences of men, in such a way, as that it has a tendency to\nbring them under conviction, is contemned, and called a low, mean way of\naddress, and disliked, because it is not delivered with that elegancy of\nstyle, or ingenious turn of thought, that is adapted rather to please\nthe ear, than affect the hearts of those that hear it. By those methods\nSatan endeavours to hinder persons from being brought under conviction:\nBut if their consciences are, notwithstanding this, awakened under the\nword, or, by some providences which God often makes use of for that end;\nthen there are methods of another kind, which Satan uses, to prevent\nconvictions from making any deep or lasting impression on them. As,\n\n[1.] By endeavouring to make the soul easy, from the consideration of\nthe universal depravity of human nature; and accordingly he insinuates,\nthat all have reason to accuse themselves of sins that would tend to\ntheir disquietude, if they made so narrow a search into their hearts as\nthese do, or had such formidable thoughts of the consequences thereof as\nthey have. Here he produces many examples of those who have been quiet\nand easy in their own minds, though they had as much ground to perplex\nand torment themselves with such-like melancholy thoughts as they have;\nyet they go on in a course of sin, without any checks of conscience,\nand, as Job speaks, _spend their days in wealth_, or, as it is in the\nmargin, in mirth, _and in a moment go down to the grave_, Job vii. 22.\nbeing resolved to give way to nothing that shall disturb their peace, or\nrender their lives uncomfortable.\n\n[2.] If this stratagem will not take effect, inasmuch as they are\nsensible, that while they remain in an unconverted state, they can have\nno solid foundation for peace, then he endeavours to persuade them,\n_that the work of conversion is over, and that conviction of sin, though\ndestitute of faith, is true repentance_, or that a partial reformation,\nand abstaining from some gross and scandalous sins, or engaging in the\nexternal duties of religion, especially with some degree of raised\naffections therein, is a sufficient ground for them to conclude, that\nthey are in a state of grace; and if they resolve to go on in this way,\nhe puts them upon depending and relying on their own righteousness, and\nexpecting to be justified thereby, without seeing a necessity of laying\nhold on what Christ has done and suffered, in order to the removing the\nguilt of sin; and, so long as they continue in this way, they shall meet\nwith no disturbance from Satan, this not being the method which God has\nprescribed for our attaining justification, or that peace which flows\nfrom it.\n\n[3.] He puts them _upon making vows and resolutions in their own\nstrength_, that they will perform several religious duties with the\ngreatest exactness, and abstain from those sins which he is sensible\nthey will commit, if not prevented by the grace of God, that so, by too\ngreat confidence in their own strength, they may provoke him to leave\nthem to themselves; and, as the consequence thereof, they soon break\ntheir resolutions, and bring themselves under greater perplexities than\nthey were in before: And, then to make them easy, he endeavours to\npersuade them, that God does not require them to lead so strict a life\nas they seemed determined to do, but has allowed them some innocent\nliberties, as he calls them, in giving way to those sins which their\ncondition in life renders necessary; and, as he had before tempted them\nto rely on their own strength, now he tempts them to carnal security,\nand a slothful, stupid frame of spirit, whereby they will be rendered\nmore receptive of those temptations he has to offer, to turn them aside\nfrom that strictness in religion, which they before resolved to\nmaintain.\n\n[4.] Satan dazzles _their eyes with the glittering vanities of this\nworld_, that he might divert their minds from serious thoughts about, or\nany concern for a better; and if their secular callings are attended\nwith some incumbrances, through the multiplicity of business, or the\nconstant care they are obliged to take to live in the world; then he\nalleges the inconsistency hereof, with their giving way to those\nconvictions of sin which will be an hindrance to the necessary business\nof life. Thus concerning the method which Satan uses to prevent\nconviction of sin, or to hinder the efficacy thereof: But inasmuch as\nthis does not always take effect; especially when convictions make a\ndeep impression upon us. We proceed to consider,\n\n3. Those methods that are used by Satan, to hinder persons from closing\nwith Christ, and believing in him. And this he does,\n\n_1st_, By endeavouring to _keep them in ignorance_ of the great\ndoctrines of the gospel; and, as the consequence thereof, turning them\naside to embrace those errors, which are inconsistent with faith in\nChrist; and in order thereto, he suggests, that it does not belong to\nthem, to press after the knowledge of the sense of scripture, but to\npersons of learning, or those who are called to preach or defend the\ntruth; and that it is enough for them to have some general notions of\nthe doctrines of religion, whereby they may be induced to practise those\nmoral virtues which their station in life engages them to, and to leave\nthe more abstruse parts thereof, to those whose inclination leads them\nthereunto.\n\nMoreover, he improves the different sentiments of men about the\ndoctrines of the gospel, to answer this end, and infers from thence,\nthat since one asserts one thing for truth, and another the contrary,\nthat therefore there is nothing certain in religion; so that they are\nsafest who keep clear of all these controverted matters; and among them\nhe includes the doctrine of justification by faith in Christ. This\nmethod of temptation leads men to scepticism, and, if complied with, is\ninconsistent with faith in Christ; and the consequence hereof is, their\nimbibing those doctrines that tend to sap the very foundation of\nrevealed religion. And if they pretend to adhere to any scheme of\ndoctrine, it is generally such an one, as has a tendency to strike at\nthe divinity and glory of Christ, the necessity of his satisfaction, or\nof our justification, by his imputed righteousness, or denying the\ndivinity of the Holy Ghost, and the need we have of his powerful\noperations in the work of regeneration, conversion, and sanctification.\nThese are the doctrines on which our faith is built; therefore, to deny\nthem, is not only inconsistent with our closing with Christ, as being\nthe result of the alienation of our minds from God; but it is agreeable\nto the working of Satan in the children of disobedience, whereby he\nanswers his character, as a deceiver, as well as a tempter.\n\n_2dly_, Satan endeavours to hinder men from believing in Christ, by\n_persuading them to hope for salvation from the mercy of God_, without\nany regard to the display of this attribute in Christ, as our Mediator,\nor faith in him, without which we have no ground to conclude, that we\nshall obtain mercy from him: Or, since faith is necessary to salvation,\nhe persuades them to take up with such a kind of faith as consists only\nin a general assent to some things contained in scripture, without the\nexercise of other graces that are inseparably connected with, and flow\nfrom it; and if they have no other notion of saving faith than this, it\nis no wonder that Satan, by his false reasoning, carries on the\ntemptation yet farther, and persuades them, that this is in their own\npower, and that it is an easy matter to believe, which is a certain\nindication that they are destitute of saving faith. Thus we have\nconsidered Satan as endeavouring to strengthen the habits of sin, hinder\nthe work of conviction, or prevent its taking effect; and using methods\nto keep those who are under convictions, from closing with Christ by\nfaith. We now proceed to consider,\n\n4. His injecting atheistical and blasphemous thoughts into the minds of\nmen, and using his utmost endeavours to despair.\n\n(1.) He sometimes _injects atheistical and blasphemous thoughts into the\nminds of men_. His nature inclines him to hate and oppose God; and his\nmalice breaks forth in tempting men to blaspheme his perfections: Thus\nsome are represented as _opening their mouths in blasphemy against God,\nto blaspheme his name and his tabernacle, and them that dwell in\nheaven_, Rev. xiii. 6. which they do by the instigation of Satan:\nHowever, there is a vast difference between those blasphemous thoughts,\nwhich are injected into the minds of wicked men, and those which are\noftentimes complained of by the believer. In the former, the Devil\nenstamps his own image upon them, and they are like a spark falling into\ncombustible matter, which immediately sets it on fire: The latter is\nlike a flash of fire that lights upon water, without doing any\nexecution. We read of some who are entirely under his dominion, who\n_blaspheme the God of heaven, because of their pains and their sores,\nand repented not of their deeds_, chap. xvi. 11. But there are others\ninto whom he injects such-like thoughts, which are a grief and burden to\nthem. Some are tempted to deny the being or providence of God; and\nothers to have unworthy and injurious thoughts of the divine\nperfections; which cannot be reckoned any other than blasphemy, and, so\nfar as they proceed from, us, bring with them a very great degree of\nguilt. That believers themselves have been sometimes guilty hereof,\nappears from what the Psalmist utters in words, when he says, _Is his\nmercy clean gone for ever? Hath God forgotten to be gracious_, Psal.\nlxxvii. 8, 9. And, indeed, it is no uncommon thing for believers to\ncomplain of their having such injurious and unworthy thoughts of the\ndivine perfections, that they dare not utter in words; which fills them\nwith the greatest uneasiness; Therefore it is necessary for us to\nenquire, when these blasphemous suggestions take their rise from\nourselves, and when from Satan?\n\nIt is certain, that sometimes they proceed from ourselves: Thus our\nSaviour says, _Out of the heart proceed blasphemies that defile a man_,\nMatt. xv. 19. and we have reason to charge ourselves therewith, when\nthey arise from, or are accompanied with other presumptuous sins; or\nwhen we do not strive against, but rather give way to them, and other\nsuggestions of Satan, which tends to God\u2019s dishonour, grieves the Holy\nSpirit, and defiles our own consciences.\n\nBut, on the other hand, we may humbly hope and trust, that they are\nrather to be charged on Satan than ourselves, when they are the result\nof some bodily distemper, as in those that are under the prevailing\npower of melancholy, in whom it may be observed, that when by the use of\nnatural means, the distemper is abated, and the constitution mended,\nthese blasphemous suggestions cease. Moreover, when our souls tremble at\nthe temptation, and oppose it with the utmost abhorrence, as our Saviour\ndid, when the Devil tempted him to _fall down and worship him_; to whom\nhe immediately replies, _Get thee hence, Satan_, chap. iv. 9, 10. Again,\nwhen we confess, and can appeal to the heart-searching God, that we are\nso far from having any inclination to comply with the suggestion, that\nnothing is more grievous to us, than to be assaulted with it: and\nespecially when we take occasion from hence, to exercise that\nreverential fear of the divine Majesty, that is opposite thereunto.\n\n(2.) As Satan gives disturbance by blasphemous suggestions, so he uses\nendeavours to _drive persons to despair_. We observed, under a foregoing\nhead, that so long as he can persuade any one to take up with a false\npeace, and fancy himself secure though going on in a course of rebellion\nagainst God, he gives him but little uneasiness, endeavouring rather to\nincrease his stupidity, than awaken his fears. Before this, he attempted\nto bring ruin upon him, by suggesting those temptations that led to\npresumption, and pretended to him, that all things were well, when the\nground was sinking under him, and his hope built on a sandy foundation:\nBut, when the frame of his spirit is somewhat altered, and he is brought\nto a sense of his miserable condition; so that none of those stupifying\nmedicines that have been used, will heal the wound; then Satan\nendeavours to persuade him, that his condition is hopeless, or that\nthere is no help for him in God. This temptation believers, as well as\nthe unregenerate, are sometimes liable to; of which, we have many\ninstances in scripture, besides those that are matter of daily\nexperience. But it may be observed, that there is this difference\nbetween the one and the other, in that we scarce ever read of a\nbeliever\u2019s despair; but we have, at the same time, something added,\nwhich either argues his faith in God, or, that there was a mixture of\nhope, which was like a beam of light shining in darkness: Thus the\nPsalmist, in Psal. lxxxviii. expresses himself like one in the depths of\ndespair; yet it may be observed, that he addresses himself to God, in\nver. 1. as _the Lord God of his salvation_. And when the church is\nrepresented in Lam. iii. 18. as saying, _My hope is perished from the\nLord_; it is considered afterwards as encouraging itself in him, as in\nver. 24. _The Lord is my portion, saith my soul, therefore will I hope\nin him_; and, in ver. 31. _For the Lord will not cast off for ever_. But\nwhen unbelievers are tempted to despair, it is attended with an\nobstinate resolution to go on in a course of sin, and a total\nwithdrawing themselves from the ordinances, or instituted means of\ngrace. Thus when Cain complains that his _punishment was greater than he\ncould bear_; it is said concerning him, that _he went out from the\npresence of the Lord_, Gen. iv. 13, 16. In this case despair, especially\nif it does not proceed from a bodily distemper, as it sometimes does, is\na sad mark of a person\u2019s being under the dominion of Satan, who was\nbefore a tempter, but now proves a tormentor to him.\n\nHere we may take occasion to consider how Satan proceeds against men in\ntempting them to despair.\n\n_1st._ He _takes the fittest opportunity_, when we are most like to be\novercome by his temptation; _he observes our constitution when most\naddicted to melancholy_, and therefore more easily led to despair: He\nalso takes notice of some circumstances of providence that we are\nbrought under, which are more than ordinarily afflictive, and tend to\ndeject and render us more receptive of this temptation, in which he\nendeavours to add weight to our burden, and depress our spirits under\nit: He also lays hold on those times, more especially _when we are under\ndivine desertion_; and, as the consequence hereof, our faith is weak,\nand very much indisposed to seek help from God. Moreover, he often takes\noccasion, _from some great fall and miscarriage_ which we have been\nguilty of, whereby we have grieved the Holy Spirit, and wounded our own\nconsciences, to aggravate our crime, so far that from hence we may\nconclude our state to be altogether hopeless.\n\n_2dly_, He endeavours _to stop all the springs of comfort_, that might\nfortify us against, or afford us any relief under this temptation; and\naccordingly he turns our thoughts from the promises of the covenant of\ngrace, and persuades the soul to conclude that they are not made to\nhimself; therefore he ought not to apply them to himself for his\ncomfort; and to determine peremptorily against himself, that he is not\nelected to salvation; not from any marks of reprobation that he finds in\nhimself, but by entering into God\u2019s secret counsels, and pretending to\nsearch the records of heaven, which he has no warrant to look into, (in\nwhich respect despair contains in it a mixture of sinful presumption,)\nand, at the same time, he has a secret aversion to converse with those\nwho are able to speak a word in season to him; and if any endeavours are\nused to convince him that the mercy of God is infinite, his thoughts are\nnot as our thoughts, and that the merit of Christ extends itself to the\nchief of sinners, it is all to no purpose, for his general reply, to\nthis and all other arguments of the like nature, is that this belongs\nnot to him, or his iniquities have excluded him from the divine favour.\n\n_3dly_, Satan endeavours to _hinder a soul at this time, from waiting on\nGod in ordinances_. As for the Lord\u2019s supper, he not only dissuades him\nfrom attending on it, but endeavours to insinuate, that, in partaking of\nit in times past, he has _eat and drunk_ his own _damnation_, giving a\nperverse sense of that scripture, 1 Cor. xi. 29. which, as appears from\nthe context, is not to be applied to weak believers, but to such as\nengage in this ordinance, in a profane and irreverent manner, as though\nit were not a divine institution, and without any desire of obtaining\nspiritual mercies from God therein; and the word which we render\n_damnation_, ought to be rendered _judgment_, denoting that they expose\nthemselves to temporal, as well as spiritual judgments in this world for\nthis wickedness; not that they are from hence to conclude, that their\neternal damnation will unavoidably ensue hereupon: And therefore the\ndesign of this scripture, is to lead to repentance, and not to despair.\nAs for the word preached, he concludes, that every thing which is\ndelivered therein, contains an indictment against him, and there he\ncannot endure to hear it: And, as for prayer, Satan discourages him from\nit, by pretending that he is not in a right frame for the performance of\nthis duty, and by giving a false sense of such scriptures as these, in\nProv. xxviii. 9. _He that turneth away his ear from hearing the law,\neven his prayer shall be abomination_; and, in chap. xxi. 27. _The\nsacrifice of the wicked is abomination_; the meaning of which is, not\nthat the duty itself is sinful because performed by sinners, or that God\nhates them the more for praying, but that he hates the hypocrisy,\nformality, and other sins committed by them, when engaged in this duty;\nso that they should rather strive and pray against this unbecoming frame\nof spirit, than lay aside the duty itself, as they are tempted to do.\n\n_4thly_, Satan also makes use of false reasoning, by which he endeavours\nto answer this end; as,\n\n[1.] He puts them upon concluding, that _because they have no grace,\ntherefore they never shall have it_; which method of reasoning, if it\nwere just, must be applied to all unregenerate sinners; and then we must\nconclude, that the whole work of conversion in this world, is at an end;\nwhich, blessed be God, it is not.\n\n[2.] He farther argues, that because they have lived a great while in a\n_course of sin_, and their hearts are _very much hardened thereby_;\ntherefore they cannot be broken, or their wound is incurable, and there\nare no healing medicines; which is to set limits to the almighty power\nand grace of God.\n\n[3.] Satan farther induces them to conclude, that there is something\nuncommon in their case, that they are greater sinners than ever obtained\nmercy, which is more than it is possible for them to know; however, they\nare tempted to apply this presumptuous and discouraging suggestion to\nthemselves to heighten their despair, and hinder the force of any\nargument that may be brought to the contrary.\n\n[4.] The most common argument which Satan uses to induce persons to\ndespair, is, that they have sinned against light, and the convictions of\ntheir own consciences, grieved and quenched the Spirit of God; and\ntherefore they are inclined to think that they have committed the\nunpardonable sin. This is often alleged by persons against themselves,\nthough, at the same time, they know not what that sin is, and regard not\nany thing that is said to convince them, that they have committed it;\nand, indeed, their very fears that they have, and the desires they\nexpress that it were otherwise with them, are an undeniable argument\nthat they are mistaken in the judgment which they pass on themselves, by\nadhering to Satan\u2019s suggestions, leading them to despair[126]. Thus we\nhave given some account of the great variety of temptations which we are\nexposed to from the world, the flesh and the Devil. We are now to\nconsider,\n\n_Secondly_, How we are to pray, that we may not be led into temptation;\nor, if we are, by what means we may be delivered from the evil\nconsequences that will arise from our compliance therewith. An hour of\ntemptation is not only afflictive, but dangerous, by reason of the\nunited assaults of those enemies that we have to deal with. The world\ncontinually presents objects that are agreeable to corrupt nature; and\nSatan is unwearied in his endeavours, to turn us aside from God thereby,\nthat he may have us in his own power, and drive us from one degree of\nimpiety to another: Therefore, though it is not impossible to be tempted\nwithout sin, yet it is exceeding difficult; and therefore, as we are to\ntake heed, that we do not go in the way of temptation; so we are to\naddress ourselves to God, that he would keep us from it, if it be his\nwill.\n\nWe are not, indeed, absolutely to pray against it, as we are to pray\nagainst sin, which it is not possible for us to commit, without\ncontracting guilt; whereas we may be tempted to sin, and yet come off\nconquerors over it: But, since the enterprize itself is hazardous, the\nconflict difficult, and the event, with respect to us, uncertain, we\nshould rather desire, that, if God has not some gracious ends to answer\nthereby, which are, at present, unknown to us, he would be pleased to\nprevent it. The case is the same as though we were apprehensive of an\ninfectious distemper raging amongst us, which we are to pray against;\nthough God could, by his power, preserve us, in particular, from the ill\nconsequences thereof; or, if we were informed, that an enemy laid wait\nsecretly for our lives, it is possible for God to deliver us out of his\nhand; yet if the matter were referred to our own choice, we would rather\ndesire that he may not be suffered to assault us. Thus we are to pray,\nthat God would keep us from temptation; though we are not, at the same\ntime, to question his power, or distrust his providence, as though he\ncould not carry us safely through it; which we are to hope that he will\ndo, if he suffers us to be tempted. Neither are we to suppose, that we\ncan be altogether free from those temptations that arise from the\nimperfection of this present state, in which we must expect to be\nsubject to the perpetual lustings of the flesh against the spirit:\nTherefore we are principally to direct our prayers to God, that he would\nkeep us from falling by the temptation, or else, that he would recover\nus, when fallen, prevent the evils, that would otherwise ensue, and\nover-rule our sinful compliance therewith, to his own glory, and our\nfuture advantage.\n\n1. We are to pray, that he would keep us from falling by the temptation,\nthat it may be like a wave dashing against a rock, which remains unmoved\nthereby, or like a dart shot against a breast-plate of steel, which only\nblunts the point thereof, and returns it back without doing any\nexecution. Now God prevents our failing by temptation, either by his\nrestraining or renewing grace: The former of these is common to the\nregenerate and the unregenerate; and where there is nothing more than\nthis, it chiefly consists in some alteration made in the natural temper,\nor present inclinations of men, whereby sin, though it remains\nunmortified, is, nevertheless abstained from, like a river that is kept\nfrom overflowing a country, not by ceasing to be fluid in its own\nnature, but by being contained within its proper banks. These\nrestraints, in some, proceed from that change which providence makes in\ntheir outward condition or circumstances in the world; so that those\ntemptations, which, before this, they were so ready to comply with, are\neither discontinued, or offered without success; as when a person is\nbowed down with some affliction, that it gives a different turn to his\npassions, whereby, as Job speaks, the _heart is made soft_, Job xxiii.\n16. in a natural way, by those troubles that tend to depress the\nspirits. Sometimes he is unexpectedly surprized with a fit of sickness,\nwhich gives him a near view of death and another world, and then the\nviolence of the temptation, for the present, ceases, or at least, he is\ndeterred from complying with it; and it may be, his spirits are decayed,\nhis constitution weakened, and his natural vigour abated hereby, so that\nhe has no inclination to commit some sins which he was formerly addicted\nto. Others want leisure to pursue those lusts which they are habitually\nprone to, being engaged in a hurry of business, or conflicting with many\ndifficulties for the subsisting of themselves and families: These are\nnot exposed to those temptations that often attend a slothful and\nindolent way of living: Or it may be, they are separated from their\nformer associates, who have been partners with them in sin, and tempters\nto it. And sometimes there is a sudden thought injected into their\nminds, which fills them with an inward fear and dread of the consequence\nof committing those sins which are more gross and notorious. This is the\nresult of an awakened conscience; whereby persons are kept from the\ncommission of many sins, by the restraints of common providence, though\nthey are, notwithstanding, in a state of unregeneracy, and sin in\ngeneral remains unmortified.\n\nBut, on the other hand, the believer is preserved from it by the power\nof sanctifying grace, whereby an habitual inclination is wrought in him,\nto detest the sin that he is tempted to; and the Spirit of God, by his\nimmediate interposure, internally disposes him to exercise the contrary\ngraces; which proceed from a principle of filial fear and love to God,\ntogether with a sense of gratitude for all the benefits that he has\nreceived from him; so that in repelling a temptation, he says, with\nJoseph, _How can I do this great wickedness, and sin against God_, Gen.\nxxxix. 9.\n\n2. We are also to pray, that God would prevent those evil consequences,\nwhich very often attend such-like temptations; that our hearts may not\nbe hardened through the deceitfulness of sin, that we may not willingly\nyield ourselves bond-slaves to Satan, or take pleasure in those sins\nwhich we have been tempted to commit: and that we may not be exposed\nhereby to divine desertion, how much soever we have deserved it.\n\n3. We are likewise to pray, that God would recover, or bring us out of\nthe pit, into which we are fallen, that hereby Satan may not take\noccasion, after he has overcome, to insult us, that we may not be given\nto a perpetual backsliding; but that our souls may be _restored_, and we\n_led in the paths of righteousness for his name\u2019s sake_, Psal. xxiii. 3.\n\n4. If we have fallen by a temptation we are farther to pray, that God\nwould over-rule it to his own glory, and our spiritual advantage. Though\nthere be nothing good in sin, yet God can bring good out of it; and this\nhe does when he humbles the soul for it, and makes him afraid of going\nnear the brink of the pit, into which he fell, inclines him to be more\nwatchful, that, by indulging some sins, he may not lay himself open to\nthose temptations that would lead him to the commission of many others.\nThis will also induce him to depend on Christ by faith, as being\nsensible of his inability to resist the least temptation without him.\nAnd it will excite in him the greatest thankfulness to God, who has\nfound a way for his escape out of the snare wherein he was entangled, by\nwhich means he will receive abundant advantage, and God will be greatly\nglorified.\n\nThus we have considered God\u2019s people as exposed to various temptations,\nand how they are to direct their prayers to him, agreeably thereunto,\npursuant to what our Saviour has taught us in this petition; which, that\nwe may farther enlarge upon in our meditations, we may express ourselves\nto God in prayer to this purpose; \u201cWe draw nigh to thee, O our God and\nFather, as those who are exposed to many difficulties, by reason of the\nsnares and temptations that attend us. We find it hard to pass through\nthe world without being allured and drawn aside from thee, by the\nvanities thereof, or discouraged and made uneasy by those afflictions\nwhich are inseparable from this present state: But that which gives us\nthe greatest ground of distress and trouble, and makes us an easy prey\nto our spiritual enemies, is, the deceitfulness and treachery of our own\nhearts, whereby we are prone to yield ourselves the servants of sin and\nSatan. Every age and condition of life has been filled with temptations,\nwhich we have been very often overcome by. We therefore implore the\npowerful aids of thy grace, that we may be kept in the hour of\ntemptation. Enable us to overcome the world, to mortify and subdue our\ncorrupt inclinations, and to stand against all the wiles and fiery darts\nof the Devil. Let us not be tempted to presume of being happy without\nholiness, or enjoying the benefits that are purchased by Christ, without\nfaith in him. May we also be freed from all unbecoming thoughts of thy\ndivine perfections, and not give way to any temptations that may lead us\nto despair of thy mercy, which thou art pleased to extend to the chief\nof sinners. We farther beg, though with submission to thy will, that we\nmay be kept from the temptations of our grand adversary, because we are\nsensible of our own weakness and inability to resist him; nevertheless,\nwe are confident that we can do all things by thine assistance:\nTherefore, if thou sufferest us to be tempted, appear in our behalf at\nthat time, that we may be made more than conquerors; and when we fall by\ntemptation, let us not be utterly cast down, but upheld with thine hand,\nand let thy strength be made perfect in our weakness; and, in the end,\nbring us safely to that happy state, where there is neither sin nor\ntemptation; when we shall be delivered from all the evils of this\npresent state, that thou mayest have the glory, and we may praise thee\nthroughout the ages of eternity.\u201d\n\nFootnote 123:\n\n  In our day and country there are some worthy men, who without fear, or\n  scruple, affirm, that God is the _author_, and _cause_ of sin; which\n  words they soften to avoid the blasphemy, which they contain. We have\n  in a note, I. vol. p. 530, given the sentiments of the late Dr.\n  Williams, on the origination of sin. Being a proficient in the study\n  of the human mind, he has philosophized a little on, but not\n  essentially differed from the representation of the subject, as it is\n  found in the writings of sound protestant divines. As some American\n  writers advocate with considerable address, such divine causality, and\n  publicly affirm it to have been taught by Luther, Calvin, &c. and to\n  have found its place in our standards in the words\u2014\u201cforeordained\n  whatsoever comes to pass;\u201d it is proper to resort to the ipsissima\n  verba of some of the European protestant theologians, as a test of\n  such allegations.\n\n  The Westminster divines, no doubt, entertained the same views of sin,\n  which will be found in the following extracts. In their definition of\n  sin, they not obscurely shew, that they did consider it not more a\n  _transgression of_, than _a want of conformity unto, the law_. The\n  former is the translation of \u03b1\u03bd\u03bf\u03bc\u03b9\u03b1 in I. John iii. 4. which is rather\n  _privatio_, _defectus_, or _declinatio_ than _transgressio legis_.\n  Also the Greek word \u03b1\u03bc\u03b1\u03c1\u03c4\u03b9\u03b1, and the Hebrew \u05d7\u05d8\u05d0 signify _non\n  consecutio scopi_. If they viewed sin as a _qualitas adventitia_, a\n  _quiddam non positivum_, a _simplex privatio_, a _quiddam actioni\n  inh\u00e6rens_, they could not have viewed it the proper subject of a\n  decree or purpose, but only as foreseen and permitted.\n\n  The following quotations are given in the authors\u2019 own words, for the\n  satisfaction of those who may not possess the works from which they\n  are taken.\n\n  \u201cNatura peccato corrupta est...\u2014Aversio qu\u00e6dam voluntatis secuta est,\n  ut homo nihil eorum velit aut faciat, qu\u00e6 Deus vult et pr\u00e6cipit. Item\n  quod nescimus, quid Deus, quid gratia, quid justitia, denique quid\n  ipsum peccatum sit. Hi sunt profecto horribiles DEFECTUS, quos, qui\n  non intelligunt; nec vident, talpa c\u0153ciores sunt.\u201d Mart. Lutheri Loc.\n  Com. p. 23.\n\n  \u201cH\u00e6c Regula certa et vera est; Deum esse natura bonum, ideo nihil a\n  Deo proficisci, nisi quod bonum est, mors autem est mala, peccatum\n  etiam est malum, &c. Non igitur a Deo proficiscuntur mala h\u00e6c, &c.\n  Peccati porro qu\u00e6 causa sit, si roges, sacr\u00e6 liter\u00e6 ostendunt, id ex\n  Sathana esse, cui contra verbum Dei assenserunt nostri parentes, a Deo\n  inobedientes facti, incurrerunt in horribiles p\u00e6nas. Nam per peccatum\n  illud non solum corpora nostra sic infirmata sunt, ut ex immortalibus\n  mortalia fierent, sed etiam mens depravata est. Amisit enim homo veram\n  Dei notitiam, et voluntas quoque tum admodum est depravata, ut nihil\n  quam malum appetat.\u201d Mart. Lutheri Loci Com. p. 22.\n\n  \u201cEant nunc qui Deum suis vitiis inscribere audent, quia dicimus\n  naturaliter vitiosos esse homines. Opus Dei perperam in sua pollutione\n  scrutantur, quod in integra adhuc et incorrupta Ad\u00e6 natura requirere\n  debuerant. A carnis ergo nostr\u00e6 culpa, non a Deo nostra perditio est,\n  quando non alia ratione periimus, nisi quia degeneravimus a prima\n  nostra conditione.\u201d\u2014\u201cDicimus ergo naturali hominem vitiositate\n  corruptum, sed qu\u00e6 a natura non fluxerit. A natura fluxisse negamus,\n  ut significemus adventitiam magis esse qualitatem qu\u00e6 homini\n  acciderit, quam substantialem proprietatem qu\u00e6 ab initio indita\n  fuerit. Vocamus tamen naturalem, nequis ab unoquoque prava\n  consuetudine comparari putet, quum h\u00e6reditario jure universos\n  comprehensos teneat.\u201d _Calvini Institut._ _lib._ II. _cap._ 1. _sect._\n  10, 11.\n\n  \u201cSed cum nihil contingat in mundo, aut contingere possit sine\n  justissima et sapientissima Dei providentia, annon, peccati author et\n  causa dici potest? Absit, quippe qui illud odit, vetat, & punit, ut\n  quod cum summ\u00e2 ipsius bonitate pugnet.\u201d _Bucani Theolog. p. 165._\n\n  \u201cDeus non infundit malitiam in volentates malorum, sicut infundit\n  bonitatem in corda piorum, nec impellit aut allicit voluntates ad\n  peccandum; sed tantum malas voluntates, seu peccantes, quales invenit\n  ex corruptione qu\u00e6 sequuta est aversionem diabolorum et hominum a Deo,\n  movet, ciet, flectit, inclinat, dirigit, sapienter, juste, potenter,\n  ubi, quando, quomodo, et quousque vult, sive mediate, sive immediate,\n  ad objecta vel persequenda, vel fugienda, ut impleant (quibus tale\n  nihil propositum est) quod manus et consilium Domini decrevit. _Bucani\n  Theol. p. 153._\n\n  \u201cEstne peccatum originis Substantia an accidens?\u2014Non est substantia;\n  esset enim anima vel corpus. Jam vero corpus et anima quoad\n  substantiam, sunt bon\u00e6 Dei creatur\u00e6, qu\u00e6 etiamnum creantur a Deo. Ergo\n  non sunt peccatum. Nec substantialis est proprietas, aut aliquid\n  substantiale in homine: sed est adventitia qualitas, qu\u00e6 tamen\n  naturalis dicitur, non quod \u00e0 natura fluxerit (quatenus creata est)\n  sed quia h\u00e6reditario jure ut dicitur, suos comprehensos tenet, et in\n  ipsa hominis natura, viribus, et facultatibus naturalibus inh\u00e6ret, et\n  ipsi homini innata est.\u201d\n\n  _Bucani Theol._ p. 174.\n\n  \u201cEstne peccatum aliquid Positivum an Privativum?\u2014Peccatum non est\n  positivum, id est, quiddam subsistens a Deo conditum, nec est\n  simpliciter et pura privatio, sicut mors est privatio vit\u00e6, aut\n  tenebr\u00e6 sunt privatio lucis; sed est defectus seu destructio rei\n  positiv\u00e6, videlicit operis et ordinis divini in subjecto, quod culpam\n  sustinet su\u00e6 depravationis, aversionis a Deo, ut ruina in domo,\n  c\u0153citas et amissio visus in oculis.\u201d _Bucani Theol._ p. 167.\n\n  \u201cPermissio est gubernatio Dei, qu\u00e2 homines vel diabolos, ad peccandum\n  pronos, a peccato non retrahit, sed grati\u00e6 su\u00e6 auxilio negato vel\n  subtracto, in peccata ruere sinit, ita tamen ut ipsorum impetum ad\n  judiciorum suorum executionem flectat, et qu\u00e6 pessimo ab ipsis\n  concilio suscipiuntur, in fines optimos dirigat.\u201d\n\n  EXPLICATIO.\n\n  1. Deus in permissione mali culp\u0153 seu peccati, non est otiosus\n  spectator, sed potens, justus, et sapiens judex: Itaque.\n\n  (1.) Efficax grati\u00e6 su\u00e6 auxilium, sine quo non possunt non peccare in\n  peccatis mortui homines, negat vel subtrahit.\n\n  (2.) Homines vel diabolos ad peccandum natura et consuetudine pronos,\n  s\u00e6pissim\u00e8 a peccatis non retrahit, quos tamen facillim\u00e8 posset\n  retrahere: sed in peccata ruere sinit.\n\n  (3.) Peccatum animis ipsorum susceptum, seu peccandi impetum ita\n  moderatur, ut non in qu\u00e6vis objecta eum ferri patiatur, sed flectat et\n  dirigat ad ejus modi objecta, vel homines, quos punire, castigare, vel\n  explorare vult.\n\n  (4.) Qu\u00e6 ab impiis hominibus, vel diabolis, malo fine, perpetrantur,\n  in fines optimos dirigit.\n\n  EXEMPLI GRATIA.\n\n  Si viator aliquis a latrone in via occidatur, homicidium permississe\n  Deus dicitur:\n\n  (1.) Quia efficax grati\u00e6 su\u00e6 auxilium ei subtraxit vel negavit, sine\n  quo infallibiliter homicidium erat perpetraturus.\n\n  (2.) Quia animum latronis, natur\u00e2 vel consuetudine ad homicidia\n  pronum, ab homicidio non retraxit; quem tamen facillim\u00e8 potuisset\n  retrahere: sed in hoc facinus ipsum ruere permisit.\n\n  (3.) Quia concilium homicidii perpetrandi, ipsumque latronis impetum\n  ita rexit et flexit, ut non quemvis promiscue hominem voluerit aut\n  potuerit interficere: sed hunc potius, quam alium interfecerit; Unde\n  furori latronis hunc potius viatorem, quam alium hominem objecit:\n  justo quodam judicio: cujus ratio plerumque homines latet.\n\n  (4.) Quia, quod malo fine a latrone est perpetratum; forte ad pecuniam\n  acquirendam, quam nequiter dilapidaret, in finem bonam direxit: quia\n  est p\u0153na vel ipsius latronis, vel ejus, qui a latrone est occisus: vel\n  alius etiam finis nobis ignotus.\n\n  II. Sunt igitur in peccatis hominum, circa qu\u00e6 divina occupatur\n  permissio, quatuor imprimis observanda et distinquenda:\n\n  (1.) Actio per se, quatenus est actio.\n\n  (2.) Vitium actioni inh\u00e6rens.\n\n  (3.) Directio organi mali et actionis vitios\u00e6 in objectum certum.\n\n  (4.) Finis directionis, e quo accidit peccato judicii divini ratio; ut\n  per hominum peccata Deus exequatur justa sua judicia: Primum, tertium,\n  et quartum a Deo est, Deumque authorem habet. Est enim omnis actio,\n  quatenus est actio, bona: directio actionis et ipsa bona: denique\n  finis directionis optimus, nempe divini judicii executio. Secundum, in\n  quo peccati consistit ratio, non a Deo, sed a solo est homine: adeoque\n  solus homo peccati, quatenus est peccatum author est. _Wendel. Theol.\n  p. 179._\n\n  \u201cHinc firmiter concludimus, cum permissione Dei concurrere quoque\n  efficacem Dei actionem et directionem vitiosi instrumenti in objectum\n  certum, adversus quod judicium suum exercere Deo visum.\u201d\n\n  \u201cOrthodoxi nominis osor et insignis caluminator Graverus ad art. 19.\n  Confess. Aug. p. 112, et sequentibus, portentosum dogma, de Deo\n  peccati authore, Ecclesiis nostris non tantum calumniose impingit, sed\n  et 15 argumenta nostris affingit quibus thesin hanc suam: Deus est\n  peccati, quatenus peccatum est, author: probet: imprimis autem ad\n  infame hoc et blasphemum dogma probandum affirmat, a nostris adduci\n  scriptur\u00e6 loca, qu\u00e6 modo allegata sunt. Nos vero ut tam effrontibus\n  calumniatoribus; ita omnibus, qui blasphemum istud dogma vel probant;\n  vel profitentur, et defendunt, anathema dicimus, et innocenti\u00e6 nostr\u00e6\n  vindicem mundi judicem, jamjam ad judicium se accingentem,\n  imploramus.\u201d _Wendel. Theol. p. 183._\n\nFootnote 124:\n\n  _See Quest. LXXVII._\n\nFootnote 125:\n\n  _See Vol. II. page 94._\n\nFootnote 126:\n\n  _See a particular account what this sin is; and when a person may\n  certainly conclude that he has not committed it, ante page 318 to\n  320._\n\n\n\n\n                             Quest. CXCVI.\n\n\n    QUEST. CXCVI. _What doth the conclusion of the Lord\u2019s prayer teach\n    us?_\n\n    ANSW. The conclusion of the Lord\u2019s prayer, [which is, _For thine is\n    the kingdom, the power, and the glory for ever, Amen_] teacheth us\n    to enforce our petitions with arguments, which are to be taken, not\n    from any worthiness in ourselves, or in any other creature, but from\n    God; and with our prayers, to join praises, ascribing to God alone\n    eternal sovereignty, omnipotency, and glorious excellency; in regard\n    whereof, as he is able and willing to help us, so we, by faith, are\n    emboldened to plead with him that he would, and quietly to rely upon\n    him that he will fulfil our requests, and to testify this our\n    desire, and assurance, we say, _Amen_.\n\nAs we are taught to begin our prayers with those expressions of\nreverence, becoming the Majesty of God, when we draw nigh to him; so we\nare to conclude them with a doxology, or an ascription of that glory\nwhich is due to his name; whereby praise is joined with prayer, and we\nencouraged to hope, that he will hear and answer our petitions.\n\nIn the conclusion of the Lord\u2019s prayer, we are directed to ascribe to\nGod _the kingdom, the power, and the glory for ever_; and to sum up all\nwith that comprehensive word, _Amen_. This may be considered in two\nrespects,\n\n1. As we hereby express the due regard we have to the divine\nperfections: And,\n\n2. As we improve or make use of them as so many arguments or pleas in\nprayer.\n\n1. We shall consider this doxology as containing the sense we have of\nthe divine perfections. Accordingly,\n\n(1.) We say, _Thine is the kingdom_; whereby his sovereignty and\nuniversal dominion over all creatures, is acknowledged as he has a right\nto every thing that he gave being to: And, as this is more especially a\nbranch of his relative glory, since the idea of a king connotes\nsubjects, over whom his dominion is exercised; so it supposes in us an\nhumble expression of subjection to him, and dependence on him for all\nthings that we enjoy or hope for. We also consider him as having a right\nto make use of all creatures at his pleasure; inasmuch as the earth is\nhis, and the fulness thereof: And, as we are intelligent creatures, we\nprofess our obligation to yield obedience to his revealed will, and are\nafraid of incurring his displeasure by rebelling against him, with whom\nis terrible Majesty: And when we take a view of him; as seated on a\nthrone of grace, and his government as extended to his church, upon\nwhich account he is adored as _king of saints_, Rev. xv. 3. we hope for\nhis safe protection and for all the blessings which he bestows on those\nwhom he governs in a way subservient to their everlasting salvation.\n\n(2.) We adore him as a God of infinite power, _Thine is the power_.\nDominion without power will not be sufficient to maintain its rights;\ntherefore, since God is described as having the kingdom belonging to\nhim, or being the governor among the nations; his attribute of power\nought next to be considered, whereby he can, without the least\ndifficulty, secure the welfare and happiness of his subjects, and bring\nto nought the designs of his enemies; or, as it is elegantly expressed,\n_look on every one that is proud, and bring him low, and tread down the\nwicked in their place, hide them in the dust together, and bind their\nfaces in secret_, Job xl. 12, 13.\n\n(3.) It is farther added, _Thine is the glory_. This may be taken in two\nsenses; either as including in it all his perfections, whereby he is\nrendered glorious in the eyes of angels and men; so that there is\nnothing that we esteem beautiful or excellent in the whole system of\ncreated beings, but what is deformed, and, as it were, vanishes and\nsinks into nothing, when compared with him: Or else, the meaning of the\nexpression is, that all the praise and honour that arises from every\nthing that is done in the world, which appears great and excellent, or\nhas a tendency to raise our esteem and admiration, is to be ascribed to\nhim; whereby we disclaim the least shadow or appearance of divine\nhonour, which we are ready, upon all occasions to acknowledge to be due\nto him alone: Thus we adore him as having all divine perfections, when\nwe say, _Thine is the kingdom, the power, and the glory_.\n\nAnd it is farther added, that they belong to him _for ever and ever_;\nwhereby it is intimated, that whatever changes there may be in the\nnature or condition of created beings, he is unchangeably the same, and\ntherefore will remain glorious in himself, and be for ever admired and\nadored by all his saints, whose happiness depends upon it.\n\n2. We shall consider these divine perfections, as they afford us so many\narguments, or pleas, in prayer, from whence we take encouragement to\nexpect a gracious answer from him, as appears from that _illative_\nparticle, FOR, which is prefixed to this doxology. Therefore we may\nconsider it as subjoined to the foregoing petitions, as the strongest\nmotive to induce us to hope, that the blessings we pray for, shall be\ngranted us; accordingly we disclaim all worthiness in ourselves, and\ndesire that our name or righteousness should not be mentioned; but that\nthe whole revenue of glory may redound to God, as all our expectation is\nfrom him. We might here apply the several arguments or pleas contained\nherein, to every one of the foregoing petitions; which would tend very\nmuch to enforce them, and afford matter for our farther enlargement in\nprayer: But I shall rather chuse to reduce the subject-matter thereof to\nthe two general heads, under which they are contained; and accordingly\nto shew how we may make use of those arguments that are taken from the\nkingdom, power, and glory, belonging to God, for ever and ever, in our\npraying for those things that concern his glory, agreeably to what we\nare directed to ask for in the three first petitions; or our temporal or\nspiritual advantage, as in the three last.\n\n(1.) As to what respects the glory of God in the world, viz. that his\nname may be hallowed, his kingdom advanced, and his will be done:\nTherein we pray, that, as he is a great King, the blessed and only\nPotentate, the Governor of the world and the church, he would sanctify\nhis glorious name; that his interest may be maintained, and prevail\nagainst every thing that opposes it, that he would take to himself his\ngreat power and reign; and, since the success of the gospel, and the\nadvancement of his kingdom of grace, is a work surpassing finite power,\nand there are many endeavours used to weaken and overthrow it; we trust,\nwe hope, we plead with him, for the glory of his name, that he would\ngive a check to, and defeat the designs of his and our enemies, that the\nenlargement of his kingdom may not be obstructed, nor his subjects\ndisheartened, whilst Satan\u2019s kingdom, that is set in opposition to it,\nmakes such sensible advances, and prevails so much against it.\n\nAnd, that his name may be sanctified by his people, and his kingdom\nadvanced in this lower world, we farther pray, that his subjects may be\ninclined to obey, and submit to his will in all things; or, that it may\nbe done on earth as it is in heaven: Therefore, when we ascribe the\nkingdom, power, and glory to him, we do, in effect, say, \u201cLord, what\nwould become of this wretched world, if it were not under thy gracious\ngovernment, which is its glory and defence? Thou sittest on the throne\nof thy holiness, which thou hast established of old: Therefore, we are\nencouraged to hope, that thou wilt not forsake thy people, who are\ncalled by thy name, nor suffer thine interest to be trampled on, nor thy\nname profaned by those who say, Who is the Lord, that we should obey\nhim? Thine arm is not shortened, that thou canst not save, since thine\nis the power; and therefore nothing is too hard for thee. Thou hast\ngiven us ground to expect, that thou wilt shew thy people marvellous\nthings; and thou hast promised, that all nations shall bow down before\nthee and serve thee; and that the kingdoms of this world shall become\nthe kingdoms of Christ: This thou canst easily accomplish by thine\nalmighty power, though it be too hard for man.\u2014Thou art never at a loss\nfor instruments to fulfil thy pleasure; for all things are in thy hand:\nNeither, indeed, dost thou need them; for, by thy powerful word, thou\ncanst cause light to shine out of darkness, and revive thy work in the\nmidst of the years, that thy people may rejoice and be glad in thy\nsalvation. Take the work, therefore, into thine own hand, and, thereby,\ngive us occasion to admire and ascribe to thee the glory that is due to\nthy name.\u201d\n\n(2.) We are to consider, how we may plead for temporal or spiritual\nblessings, as making use of this argument, that the kingdom, power, and\nglory, belong to God; accordingly, we pray, that he would give us that\nportion of the good things of life, that he sees necessary for us, and\nthat we may enjoy his blessing with it, in order to our being prepared\nfor a better, _q. d._ \u201cGive us daily bread; for the earth is thine, and\nthe fulness thereof: Thou hast subdued us to thyself, and hast told us,\nthat thou wilt surely do us good, and bring us, at last, to thy heavenly\nkingdom: Therefore we humbly wait upon thee, that we may not be suffered\nto faint by the way, or be destitute of those blessings that are needful\nfor us in our present condition. Thou art able to supply all our wants:\nWe have hitherto been upheld by thy power, and thou hast sometimes done\ngreat things for us, that we looked not for, and hast been our refuge\nand strength, a very present help in every time of trouble. Thou hast\ngranted us life and favour, and thy visitations have preserved our\nspirits; what thou hast given us we have gathered; thou hast opened thy\nhand, and filled us with good. And, as the treasures of thy bounty are\nnot exhausted, nor thy power diminished; so we desire to exercise a\nconstant dependence on thee, and to hope in thy mercy; that, as thou\nhast given us those better things that accompany salvation, thou wilt\nalso bestow upon us what thou seest needful for us in our way to it;\nwhich will not only redound to our comfort, but thy glory; who givest\nfood to all flesh; for thy mercy endureth for ever.\u201d\n\nAs for those spiritual blessings that we stand in need of, we encourage\nourselves to hope for them; and accordingly, when we pray for\nforgiveness of sin, we consider God as sitting upon a throne of grace,\nand inviting us to come and receive a pardon from his hand: Therefore we\nsay, \u201cLord, thou art ready to forgive, and thereby to lay eternal\nobligations on thy subjects, to love and fear thee; if thou shouldst\nresolve to display thy vindictive justice in punishing sin, according to\nthe demerit thereof, thy kingdom of grace would be at an end; but thou\nencouragest us to hope for forgiveness, that hereby grace may reign\nthrough righteousness unto life eternal. And, as thou art a God of\ninfinite power, we beg that thou wouldst thereby work in us those graces\nthat flow from, and are the evidences of our having obtained\nforgiveness, that being delivered from the guilt of sin, we may walk\nbefore thee in newness of life. We also ask this privilege, as what thou\nbestowest for Christ\u2019s sake, that hereby he may be glorified as the\npurchaser of this blessing, and we laid under the highest obligations to\nlove him, as being constrained hereunto by his love, expressed to us in\nwashing us from our sins in his own blood.\u201d\n\nWhen we pray to be kept from temptation, or recovered, when fallen by\nit, we consider ourselves as the subjects of Christ\u2019s kingdom, and his\nenemies as endeavouring to draw us aside from our allegiance to him;\nand, as dreading the consequence thereof, we address ourselves to him,\nto secure us from the danger we are exposed to from them; and\naccordingly, when we say, _Thine is the kingdom, the power, and the\nglory_, we are furnished with arguments adapted to our present\nexigencies, _q. d._ \u201cThe power of our spiritual enemies is great, and\nmuch more formidable, because of the treachery of our own hearts; yet we\nare encouraged to implore thine assistance against them, O our God and\nKing, that we may be kept in the hour of temptation; inasmuch as all the\nattempts that are made against us, carry in them an invasion on thy\nsovereignty and dominion over us. We desire always to commit ourselves\nto thy protection, and hope to find it, since there are no snares laid\nfor us, but thou art able to detect and prevent our being entangled by\nthem, and also canst bruise our enemies under our feet, and, if we are\nat any time overcome by them, recover us from the paths of the\ndestroyer: Do this for us, we beseech thee, that thou mayest have all\nthe glory: We have no might, but our eyes are upon thee, who art able to\nkeep us from falling, and to present us faultless, before the presence\nof thy glory, with exceeding joy.\u201d\n\nAs for the word, _Amen_, with which our Saviour concludes this prayer,\nit is of an Hebrew original, and is sometimes prefixed to what is\nasserted with a vehemency of expression, designed not only to confirm,\nbut to bespeak the utmost attention to what is said, as being a matter\nof very great importance; in which case it is rendered by the word\n_verily_. And it is sometimes repeated to add greater force to it: Thus\nwhen our Saviour asserts the necessity of regeneration, he says,\n_Verily, verily, I say unto thee, except a man be born again, he cannot\nsee the kingdom of God_, John iii. 3. And elsewhere, _Verily, verily, I\nsay unto you, whatsoever ye shall ask the Father in my name, he will\ngive it you_, chap. xvi. 23.[127]\n\nIt is put in the close of each of the evangelists, as denoting, that\nwhatever is contained therein, is to be depended on, as being of\ninfallible verity; and almost all the epistles are concluded with it, as\nis also the book of the Revelation, in which it is put after a short\nprayer or doxology; in which respect it signifies, that what is therein\nrequested of God, is earnestly desired, and the petition summed up, and\nratified thereby; or, that the glory which is ascribed, is again\nacknowledged to belong to him, and we rejoice in the discovery that is\nmade thereof to us.\n\nAgain, sometimes the word is not only used, but explained at the same\ntime, as containing a summary account of what we ask for: Thus when\nBenaiah preferred a petition to David in the behalf of Solomon, and had\na grant from him, that he should reign in his stead; it is said, _He\nanswered the king, and said, Amen; the Lord God of my lord the king say\nso too_, 1 Kings i. 36.\n\nThus then the word, _Amen_, with which this and other prayers are to be\nconcluded, signifies, _so it is, let it be so_, or, _so it shall be_;\neach of which respective significations are to be applied to the\nsubject-matter of our prayers: As it respects sins confessed, or the\nglory that we ascribe to God for mercies received, it denotes, _so it\nis_: As it refers to the promises which we plead and take encouragement\nfrom, or the blessings which we desire, it signifies, _so it shall be_,\nand _so let it be_. Thus it is to be applied in this prayer; and in\nparticular, as it is joined to the doxology, _Thine is the kingdom, the\npower and the glory, for ever and ever_, we express our faith herein,\ntogether with our adoration of these divine perfections. And there are\nsome prayers or doxologies, in which the glory of Christ and the\ngospel-state is described, which are concluded with the repetition of\nthe word: Thus when the Psalmist had been enlarging on this subject, he\nconcludes with, _Blessed be his glorious name for ever; and let the\nwhole earth be filled with his glory, Amen and Amen_, i. e. God has\ndetermined that it shall be so, and the whole church is obliged to\nexpress their faith, and say, _Amen, so let it be_.\n\nSome have thought it expedient in joint prayer, for the whole assembly,\ntogether with him that is the mouth thereof, to say, _Amen_, with a loud\nvoice, and thereby to signify their consent to, and concern in the\nsubject-matter contained therein; which appears to have been the\npractice of the church in the early ages thereof; as Justin Martyr\nobserves it was in his time[128]; and it was afterwards observed in\nJerom\u2019s time, who compares the sound they made with their united voices\nto that of thunder[129]; which, though it was done with a pious design,\nand not in the least to be blamed, yet it is not to be insisted on as\nnecessary, since all present professedly join in every part of the\nprayer, as much as though they repeated the words with an audible voice;\nand accordingly it is sufficient for every one, when prayer is publicly\nconcluded with this comprehensive word, to lift up his heart to God, and\nthereby express the part he bears therein.\n\nAs for the contrary extreme, when one, whose office was altogether\nunknown to the primitive churches, is appointed to say, _Amen_, in the\nname of the whole congregation; this is, I think, altogether\nunwarrantable; though several Popish commentators defend it from the\napostle\u2019s words, who speaks of him that _occupieth the room of the\nunlearned_, as _saying, Amen, at the giving of thanks_, 1 Cor. xiv. 16.\nwhere, by the unlearned, we are not to understand the Clerk of a\ncongregation[130], but one who understands not the subject-matter of\nthat prayer, which the apostle supposes to be put to God in an unknown\ntongue: All therefore that can be inferred from hence is, that we ought\nto pray to God with understanding and faith, that hereby we may be able\nto sum up our requests and glorify him by saying, _Amen_.\n\nFootnote 127:\n\n  As in John only it is repeated, he wrote it only in the Hebrew\n  character, it is presumed, and understood by it \u201c_the truth_;\u201d the\n  second Amen was exegetical and in the Greek character, for the sake of\n  the unlearned.\n\nFootnote 128:\n\n  _Vid. Justin Martyr, Apol. ii. pro Christ. who intimates, that when\n  public prayer and giving of thanks was ended, the whole congregation\n  testified their approving of it by saying_, Amen; \u03c9\u1fb6\u03c2 \u1f44 \u03c9\u03b1\u03c1\u03c9\u03b3 \u03bb\u03b1\u1f78\u03c2\n  \u1f40\u03c0\u03b5\u03c5\u03c6\u03b7\u03bc\u03b5\u1f76 \u03bb\u1f72\u03b3\u03c9\u03bd \u03b1\u03bc\u1fc6\u03bd.\n\nFootnote 129:\n\n  _Vid. Hieron. in Lib. ii. comment. ad Galat. in Proen. Ad\n  similitudinem c\u00e6lestis tonitrus reboat_, [_scil. Ecclesia._] Amen.\n\nFootnote 130:\n\n  _Vid. Whitby in loc._\n\n\n\n\n                         Theological Questions.\n\n\n    _Many theological instructors teach their pupils successfully, by\n    requiring them, besides the usual course of systematical reading,\n    interrogative examinations, and critical study of the scriptures in\n    the original languages, also to write disquisitions on a number of\n    Questions in Theology. Hereby they are provided with a store of\n    arguments, on the most difficult subjects, and furnished with the\n    mature advices of their preceptors; to which they may recur in any\n    period of after life. To aid in this important work, the following\n    List of Questions has been subjoined to this first American edition\n    of_ Ridgley; _and every instructor, or pupil, will select or vary at\n    his pleasure_.\n\nQUEST. 1.\u2014How does it appear, that something has existed from eternity?\n\n2. What evidence is there, that the existence of man is derived, and\ndependent?\n\n3. How do you prove the existence of God?\n\n4. What is Theology?\n\n5. What is natural Theology?\n\n6. What does it discover of the Divine character?\n\n7. What arguments prove the genuineness, authenticity; and what, the\ninspiration of the Old and New Testaments?\n\n8. How do you prove the Unity of God?\n\n9. How do you prove the divinity and personality of the Son, and the\nHoly Ghost?\n\n10. What are the Manichean, Arian, Sabellian, Socinian and Unitarian\nheresies, and how are they respectively confuted?\n\n11. How do you prove that there are divine purposes, and that these are\neternal and immutable?\n\n12. Wherein does the certainty of events, taught in the scriptures,\ndiffer from the fatality of heathen philosophers and modern sceptics?\n\n13. How do you prove that the world was created?\n\n14. In what estate was man created?\n\n15. What are the acts of God\u2019s providence; or how is it employed about\ncreated things?\n\n16. What is the difference between a law and a covenant?\n\n17. How do you prove that God did enter into a Covenant with Adam, which\nincluded him and all his posterity?\n\n18. What are we to understand by Adam\u2019s freedom of will?\n\n19. What is necessary to constitute a moral agent?\n\n20. What is the difference between natural, and moral, power, and\ninability?\n\n21. How is the doctrine of universal absolute decrees consistent with\nthe moral agency of man?\n\n22. How do you define sin?\n\n23. Are there venial sins?\n\n24. How do you describe the sin against the Holy Ghost?\n\n25. How do you prove the depravity of unrenewed men to be total?\n\n26. What was implied by the death threatened in case of disobedience?\n\n27. Wherein consists the punishment of the damned?\n\n28. How do you prove the eternity of hell torments?\n\n29. How do you define the Covenant of Grace?\n\n30. Is there any ground for a distinction between the Covenant of\nRedemption and the Covenant of Grace?\n\n31. Wherein do the Covenants of Works, and Grace agree, and differ?\n\n32. Are the Law, and Gospel inconsistent with each other?\n\n33. What is an atonement? And what the nature, and extent of the\natonement of Christ?\n\n34. Was the sacrifice of Christ Jesus absolutely necessary for our\nsalvation?\n\n35. Whence did the obedience, and sufferings of Christ derive their\nefficacy?\n\n36. How was his death consistent, with the justice of God?\n\n37. How do you describe the nature, mode of administration, extent,\nduration and glory of Christ\u2019s kingly office?\n\n38. What is to be understood by his descent into Hell?\n\n39. What are we to understand by the application of Redemption?\n\n40. How do you prove that the influence of the Holy Spirit is of free\nand sovereign grace?\n\n41. What is regeneration, or effectual calling?\n\n42. Whence arises the necessity of it?\n\n43. What are the means of grace, and what their use?\n\n44. What is the utmost the unregenerate do in the use of the means of\ngrace?\n\n45. To what are they to be exhorted?\n\n46. Wherein consists the difference of the special call of the Spirit,\nand the more outward call of the gospel?\n\n47. How do you describe the nature of gospel repentance, with the\ndifference between this, and conviction of sin, or legal repentance?\n\n48. How do you describe the nature, and necessity of justifying faith;\nand what species of causality has it in our justification?\n\n49. What is included in, and what are the effects of justification?\n\n50. How are full satisfaction and free pardon consistent?\n\n51. What are we to understand by the imputation of Christ\u2019s\nrighteousness for justification?\n\n52. What are the absurdities implied in supposing a justifying faith to\nconsist in a sure confidence of the pardon of our sins?\n\n53. Point out the nature, privileges and evidences of adoption.\n\n54. How do you describe, and prove the possibility of attaining an\nassurance, of God\u2019s love?\n\n55. How do you describe the believer\u2019s peace of conscience, and point\nout the difference between it, and the false hope of the hypocrite?\n\n56. How do you prove the doctrine of the saint\u2019s perseverance in a state\nof grace unto eternal life? And explain Ezek. xviii. 24. Heb. vi. 4-6,\nand the falls of David, Peter, and Judas?\n\n57. Is sinless perfection attainable in this life?\n\n58. What is the condition of the souls of believers immediately after\ndeath?\n\n59. How do you prove that there shall be a general resurrection of the\njust and the unjust?\n\n60. How do you prove there shall be a general judgment?\n\n61. What are the consequences of the judgment to the righteous and the\nwicked?\n\n62. How do you prove that the institution of the Sabbath, is of\nperpetual obligation?\n\n63. How do you prove that public worship is to be celebrated on the\nSabbath?\n\n64. What is the nature of a Christian church?\n\nWhat are its standing officers?\n\nTo whom does the right of ordination belong?\n\n65. What is the nature and import of baptism?\n\nHow do you prove that other modes than immersion are lawful?\n\n66. How do you prove the divine right of infant baptism?\n\n67. What is the nature and use, and who are the proper partakers of the\nLord\u2019s supper?\n\n68. What errors are implied in a prayer, the object of which is a change\nof divine purposes?\n\n69. What is the nature, use and necessity of prayer?\n\n70. How do you prove that family-prayer is a duty?\n\n71. Wherein consist the unity and communion that should subsist in the\nchurch of Christ, and the benefits or advantages of it?\n\n72. What are the rules and end of church discipline?\n\nWhat is the nature and design of excommunication?\n\n73. What are the qualifications necessary to a minister of Christ?\n\n74. In what does the happiness of heaven consist?\n\n\n\n\n                                 INDEX.\n\n\nThe volumes are denoted by _a_, _b_, _c_, and _d_.\n\n\n\n A.\n\n Abraham offering Isaac, _c_ 544\n\n Absolute free-will, _a_ 498\n\n Adam, his temptation, _b_ 102\n   not a mediator, _b_ 164\n\n Acts of faith, direct and reflex, _c_ 132\n\n Actions sinful, _d_ 66\n\n Adoption, _c_ 145\n\n Adultery, _d_ 9\n\n Affections, government of, _d_ 10\n\n Afflictions, relative, _b_ 156\n\n All-sufficiency of God, consolatory, _a_ 129\n\n Amen, _d_ 468\n\n Angels, their creation, _b_ 25\n   their nature, _b_ 27\n   their power, _b_ 28\n   their employment, _b_ 68. 30\n   providence of God toward them, _b_ 62\n\n Anger is heart-murder, _c_ 548\n\n Antinomians, _c_ 418\n\n Anti-trinitarians, _a_ 388\n\n Apostacy, considered, _c_ 225\n\n Apostles, _b_ 572\n\n Arius, his error, note, _a_ 208\n\n Arminians, _b_ 128\n\n Ascension of Christ, _b_ 464\n\n Assurance of salvation, _c_ 243\n   how lost, _c_ 273\n   what essential to faith, _c_ 270\n\n Atheism, its absurdity, _a_ 24. 29. 38 _c_ 439\n\n Atonement, _b_ 187. 275. note. 276. 280\n   value of it, _b_ 282. 285\n   design of it, _b_ 285\n   propriety of it proved, against Deists, _b_ 299\n   vindicated against christian errors, _b_ 303\n   extent of the purchase, _b_ 301\n   for whom specially intended, _b_ 316. 321\n   how sufficient for all men, note, _b_ 349\n   modern opinions on, _b_ 276. _b_ 280. 292. 297\n\n Author of sin, God is not, in note, _d_ 433. 435\n\n\n B.\n\n Baptism, an ordinance, _d_ 174\n   meaning of the word , _d_ 216\n   a generic term, in note, _d_ 175\n   the right of infants, _d_ 182. 186. _d_ 187. 193\n   objections to subjects of, _d_ 200. 206. 186. 194\n   by pouring or sprinkling, _d_ 218\n   sponsors in, _d_ 228\n   sign of the cross in, _d_ 228\n   how to be improved, _d_ 229. 234\n\n Backbiting, instances of, _d_ 48\n\n Being of God proved, _a_ 21\n\n Believers, sons of God in Christ, _c_ 146\n\n Benevolence, disinterested, _a_ 19\n\n Blindness of mind, _b_ 146\n\n Borrowing and not paying, _d_ 23\n   whether Israel was guilty of it, _d_ 24\n\n Bread, daily to be prayed for, _d_ 407\n\n Burnet, his scheme of the Millenium, _b_ 369\n\n\n C.\n\n Call of the gospel, _c_ 16\n\n Character of sacred writers, _a_ 101\n\n Charity to the poor, _d_ 20\n\n Child-like dispositions required in us, _d_ 364\n\n Christ, typified by Melchizedec, _b_ 264\n   his humiliation, _b_ 396\n   betrayed, denied, condemned, slain, _b_ 424. 426. 429. 433\n   descent into hell _b_ 440\n   1 Pet. iii. 18. explained, note, _b_ 442\n   his resurrection, _b_ 444\n   his ascension, _b_ 464\n   his intercession, _b_ 473\n   his coming to judgment, _b_ 481\n\n Christianity, reasonable, note, _a_ 1\n\n Church, the word how used, _b_ 510. note 515\n\n Church, its testimony, _a_ 116\n\n Church, invisible, _c_ 9\n   its union to Christ, _c_ 10\n\n Commandments, rules to interpret, _c_ 428\n\n Communion with God, by innocent man, _b_ 77\n   with Christ in grace, _c_ 65\n     in glory, _c_ 280\n\n Conflagration, _b_ 387\n\n Conflicts of flesh and spirit, _c_ 187\n\n Conscience, horror of, _b_ 153\n   distinguished, _b_ 154\n\n Contentment a universal duty, _d_ 50\n   motives to it, _d_ 51\n\n Contingency of events, _a_ 517\n\n Corruption of nature, forbidden, _d_ 56\n   not from traduction, &c., _b_ 128\n   how, _b_ 131\n\n Covenant of grace, divisible or not, _b_ 165\n   with whom made, _b_ 167\n   how, a testament, _b_ 169\n   eternity of it, _b_ 272\n   acceptance by elect, _b_ 184\n\n Covenant of works, more than a law, _b_ 78\n   its extent, _b_ 80. 88\n   its seals, _b_ 88. 90\n   violation of, _b_ 74. 93\n   not a promise of salvation, _b_ 164\n\n Covetousness and its aggravations, _d_ 58\n   excuses for it answered, _d_ 59\n\n Creation, work of, _b_ 6\n   immediate, _b_ 7\n   mediate, _b_ 7\n   time of, _b_ 8\n   design of, _b_ 15\n   not instantaneous, _b_ 17\n   its progression, _b_ 19. 23\n   at what season of the year, _b_ 24\n   its goodness, or perfection, _b_ 25\n   of man, _b_ 34\n\n Creed, account of, _b_ 440\n\n Critical examination of 1 John v. 7, _a_ 329\n\n\n D.\n\n Day of grace, what, _b_ 331\n\n Death, appointed of God, _c_ 293\n   its effect on the spirit, _c_ 300\n   of Christ, design of it, _b_ 285\n     for whom, _b_ 290\n     perversion of the doctriner, _b_ 291\n     a true and proper sacrifice for sin, _b_ 292\n   of some saints, _c_ 285\n\n Decrees of God, _a_ 417. 430\n   proved, _a_ 422. 452\n   not stoical fate, _a_ 516\n   misrepresentations of it, _a_ 465\n\n Deists, _b_ 494\n\n Deity of the Son, proved, _a_ 295\n   by divine names, _a_ 296\n   by divine attributes, _a_ 342\n   by religious worship, _a_ 377\n   improved, _a_ 414\n\n Diligence, _d_ 20. 21\n\n Discontent, remedies against, _d_ 61\n\n Dispensations of the covenant, _b_ 199\n\n Delusions, _b_ 147\n\n Dominion of man in innocency, _b_ 74\n\n Duels, _c_ 542\n\n\n E.\n\n Eden, garden of, where situated, _b_ 70\n\n Effectual calling, _c_ 39\n\n Elect, to what chosen, _a_ 438\n   included in Christ, _b_ 132\n   ransomed by him, _b_ 316\n     peculiarly, _b_ 322\n\n Election, what, _a_ 529. 434\n   objects of, _a_ 436\n   proved, _a_ 447\n   its design, _a_ 461\n   its properties, _a_ 469\n   knowledge of, _a_ 470\n   free, _a_ 476\n   unchangeable, _a_ 481\n   objections to, _a_ 507\n   distinct from fate, _a_ 516\n\n Elijah, whether guilty of falsehood, _d_ 36\n\n Elisha reproached at Bethel, _d_ 43\n\n Endor, witch of, _c_ 451\n\n Enlightened conscience, _c_ 184\n\n Errors, of Arius and Sabellius, _a_ 208\n\n Eternal generation of Christ, _a_ 259\n\n Eternity of the covenant of grace, _b_ 172\n\n Eutychus, who he was, note, _b_ 223\n\n Eve, the manner of her temptation, _b_ 100\n\n\n F.\n\n Faith, how, a condition, _b_ 189\n   how above natural ability, _b_ 193\n   various kinds of, _c_ 121-125\n   justifying, _c_ 98. 125\n   how it justifies, _c_ 110\n   a duty, _b_ 193\n   a means of salvation, _d_ 76\n\n Fall of man, _b_ 74-93\n\n Father, God is to men, _d_ 360\n   to be addressed as in heaven, _d_ 365\n\n Food of man in innocency, _b_ 72\n\n Foreknowledge of God, _a_ 452\n\n Foreordained whatsoever comes to pass, what is meant, _d_ 433\n\n Forgiveness of sin, _c_ 70. _d_ 417\n   of others, what meant by it, _d_ 424\n   argument to induce to it, _d_ 426\n\n Freedom of divine decrees, _a_ 432. 433\n\n Free will, absolute, absurd, _a_ 498\n   doctrine of, examined, _a_ 501\n\n Frugality, _d_ 17\n\n\n G.\n\n Genealogy of Christ defended, _a_ 88\n\n Genuineness of the scriptures, _a_ 79\n\n Glorifying God, what is meant by it, _a_ 13\n\n Glory of God, how things are disposed, _d_ 382\n\n Glory of Christ as Mediator, _b_ 244\n\n God, proofs of his being, _a_ 22-48\n   is a Spirit, _a_ 123\n     his unity, _a_ 194\n   holy, _a_ 159\n   not the author of sin, _a_ 424. 523. 530\n   is infinite, _a_ 126\n   all-sufficient, _a_ 127\n   eternal, _a_ 129\n   immutable, _a_ 135\n   incomprehensible, _a_ 138\n   omnipresent, _a_ 139\n   almighty, _a_ 140\n   omniscient, _a_ 145\n   most wise, _a_ 152\n     just, _a_ 164\n     true, _a_ 186\n     merciful, _a_ 168\n   even in punishing, note, _a_ 170\n   how glorified, _a_ 14\n\n Goodness, _ibid_\n\n Gospel, how offered to all, _b_ 332\n   faith in it the duty of all, _b_ 336\n\n Government, civil, _c_ 524\n\n Grotius, on the authority of the scriptures, in note, _a_ 97\n\n Grace, of God, in providing a Mediator, _b_ 187\n\n Guilt of Adam\u2019s first sin, _b_ 119\n   its consequences, _b_ 196-259\n\n\n H.\n\n Happiness of saints, future, _c_ 399\n\n Hardness of heart, _b_ 149\n   causes of, _b_ 150\n   in believers and unbelievers, _b_ 151\n\n Hearing the word, _d_ 158\n\n Heathens, _b_ 491. _c_ 163\n\n Hell, descent of Christ into, _b_ 440\n\n Heinousness of sins not equal, _d_ 67\n\n Holy Ghost, procession of, _a_ 260\n   his Deity proved, _a_ 295\n   his titles, _a_ 400\n     attributes, _a_ 404\n     works, _a_ 405\n     worship, _a_ 408. 414\n\n Holiness of God, _a_ 159\n   motives to, _c_ 160\n\n Holy places, _c_ 424\n   times, _c_ 427\n\n Holy Spirit, implants all graces, _b_ 197\n   applies salvation, _b_ 237\n\n Humiliation of Christ, _b_ 396\n   in his birth, _b_ 398\n   in his life, _b_ 401\n   by temptations, _b_ 410\n   by sinless infirmities, _b_ 422\n   in his death, _b_ 423\n   in being betrayed, _b_ 424\n     forsaken, _b_ 425\n     condemned, _b_ 429\n\n Humiliation of Christ, in being tormented, _b_ 431\n   crucified, _b_ 433\n   in his burial, _b_ 437\n\n Human nature of Christ, _b_ 421\n\n Hypocrisy, sin of, _d_ 39\n   whether Paul and Daniel guilty, _d_ 40\n\n\n I.\n\n Idolatry, _c_ 443. & _a_194\n\n Image-worship, _c_ 461\n\n Immortality of the soul, _c_ 302\n   asserted and denied by heathens, _c_ 303\n\n Imputation, what, _c_ 85-95\n\n Imputation of Adam\u2019s sin, _b_ 107. 113\n\n Inability of sinners to believe, note, _b_ 193\n   to keep the commandments, _d_ 62\n\n Incarnation of Christ, _b_ 227\n   the time of, _b_ 231\n   duration of, _b_ 234\n\n Incarnation, necessity for, _b_ 235\n\n Independency of God, _a_ 124\n\n Infants, their state, _b_ 138\n\n Inferiors, duties of, _c_ 520\n\n Innocency, man\u2019s condition in, _b_ 72\n\n Inspiration of scripture, _a_ 110\n\n Integrity of the church in all ages, _b_ 199\n\n Interest in Christ, _b_ 189\n\n\n J.\n\n Jesus, why so called, _b_ 244\n\n Judgment, final, _c_ 359\n\n Justice, in our dealings, _d_ 19\n\n Justification, _c_ 67\n   its foundation, _c_ 73\n   not before faith, _c_ 117\n   not by works, _c_ 101\n   not by repentance, _c_ 101\n\n\n K.\n\n Kingdom of Heaven, _c_ 399\n   of Providence, _d_ 385\n   of grace, _d_ 386\n   of Christ, how advanced, _d_ 389\n   of glory, _d_ 394\n\n Kingly office of Christ, _b_ 351\n   its exercise, _b_ 352\n   submission to, _b_ 357\n   opposition to, _b_ 360\n   times of exercise, _b_ 364\n   in the Millenium, _b_ 366\n   on earth, _b_ 381\n   duration of, _b_ 392\n   the two-fold states of, _b_ 396\n   in humiliation, _b_ 399\n\n\n L.\n\n Law, moral, _c_ 421\n   judicial, _c_ 422\n   ceremonial, _c_ 423\n\n Law-suits, when unjust, _d_ 26\n\n Liberty, _c_ 34\n\n Life, bounds of fixed, _a_ 508\n   to be preserved, _c_ 540\n\n Light of nature, _a_ 21. 230\n\n Light of revelation, sufficient, _b_ 206\n   increased by the gospel, _b_ 214\n\n Long-suffering of God, _a_ 176\n   in harmony with justice, _a_ 181\n   improvement of, _a_ 183\n\n Lord\u2019s supper, _d_ 234\n   a gospel ordinance, _d_ 236\n   what the elements and actions, _d_ 237. 238\n   to whom to be administered, _d_ 237. 245. 263\n   examination previous to, _d_ 246-256\n   who to be debarred from, _d_ 263\n   meditation at, _d_ 269\n   what to be done at, _d_ 270. 273. 275\n   vows may be made at, _d_ 278\n   frequent attendance on, _d_ 280\n   how it differs from baptism, _d_ 281-284\n\n Lie, definition and kinds of, _d_ 33\n   whether midwives in Egypt guilty of, _d_ 34\n   Rahab\u2019s, _d_ 34\n   whether Jacob was guilty of, _d_ 35\n   whether Elijah was guilty, _d_ 36\n   whether Paul was guilty, _d_ 37\n   David\u2019s, _d_ 38\n\n\n M.\n\n Magee\u2019s, two discourses on the atonement, note, _b_ 298. 317\n\n Man, his creation, _b_ 34\n   his twofold nature, _b_ 39\n   in the divine image, _b_ 42\n   his mutability, _b_ 44\n   providence of God toward him, _b_ 70\n   employment in Paradise, _b_ 72\n   fallen, _b_ 117\n   his misery, _b_ 136\n\n Marks of grace, _c_ 260-262\n\n Marriage, its institution and design, _b_ 75\n\n Masters, duties of, _c_ 533\n\n Means of salvation, _d_ 76\n\n Mediator, his office generally, _b_ 186\n   his intercession or satisfaction, _b_ 186\n   who he is, _b_ 216\n   his sufficiency, _b_ 218\n   his incarnation, _b_ 221\n   why called Jesus Christ, _b_ 244\n\n Melchizedec, who he might be, _b_ 264\n\n Messiah of the Old Testament is Christ, _b_ 200\n   the substance of the ceremonial law, _b_ 201\n   Jesus of Nazareth, _b_ 245\n   his commission, _b_ 248\n   his offices, _b_ 249\n     prophetical, _b_ 252\n     priestly, _b_ 259\n     kingly, _b_ 351\n\n Millenium, _b_ 366-382\n\n Moral obligation, foundation of, _c_ 405\n\n Moral law, _c_ 421\n   civil, its origin, _b_ 127\n\n Mortification, _c_ 155\n\n Moses, no astrologer, _c_ 454\n   killing the Egyptians, _c_ 545\n\n Murderers do not escape, _c_ 547\n\n Musical instruments unauthorized in gospel worship, _d_ 85\n\n Mystery, scriptural, _a_ 215. 217\n\n Mysteries, Dr. Bates Aon, in note, _a_ 217\n\n\n N.\n\n Name of God, what meant by it, _d_ 369\n   how sanctified, _d_ 370. 373\n   when profaned, _c_ 473\n   hallowed, what meant by, _d_ 375-381\n\n Natures of Christ, _b_ 235\n   why two-fold, _b_ 242\n   without confusion, _b_ 243\n\n\n O.\n\n Oaths, religious, _c_ 472\n   profane, _c_ 470\n\n Objections, to the harmony of the scriptures, _a_ 88-93\n   to the doctrine of election, _a_ 507\n   to the divine predetermination, _a_ 509\n\n Obligation, moral, _c_ 405\n\n Offences, their aggravations, _d_ 67\n   from the parties, _d_ 68\n   from the nature of the offence, _d_ 70\n   from the circumstances, _d_ 72\n\n Officers of the, church, _b_ 572\n\n Offices of Christ, their number, _b_ 249\n   suited to the state of man, _b_ 250\n   not to be confounded, _b_ 251\n   their order, _b_ 252\n\n Office, prophetical, _b_ 254\n   for whom intended, _b_ 255\n   how executed, _b_ 256\n     when, _b_ 257\n   the priestly, _b_ 259\n\n Officers among the Jews, _d_ 139\n\n Ordinances of the gospel, _d_ 83\n\n Original righteousness lost, _a_ 121\n\n Original, transgression, _b_ 105\n   sin, what, _b_ 118\n   its transmission, _b_ 129. 132\n   its punishment, _b_ 141\n\n\n P.\n\n Parable of the debtor, _c_ 238\n\n Paradise, where, _b_ 71\n   after death, _c_ 318\n\n Parents, duties of, _c_ 531\n\n Papal doctrines, _a_ 162, _d_ 315\n\n Pardon of sin is from God only, _d_ 417\n\n Pelagianism, _b_ 125\n\n Perfection, absolute, not in this life, _c_ 178\n   at death, _c_ 312\n\n Perfections of God, _a_ 121-142\n\n Perseverance of the saints, _c_ 194-197\n   proved, _c_ 201-217\n   objections to answered, _c_ 220\n\n Person, Calvin on the word, in note, _a_ 207\n\n Person of Christ, why God and man, _b_ 235\n\n Personality in the Godhead, _a_ 207. 244\n\n Pharisees, _d_ 140\n\n Polygamy was ever unlawful, _d_ 11\n   aggravations of, _d_ 13\n   the occasions of, _d_ 14\n\n Praise, _d_ 82. 85. 95\n\n Prayer, to be made to God, _d_ 299\n   to be in the name of Christ, _d_ 300. 301\n   Spirit\u2019s aid in, _d_ 303-306\n   for whom to be made, _d_ 309-312\n   for whom not to be made, _d_ 315-318\n   for what we may pray, _d_ 322\n   how we are to pray, _d_ 323\n   faith in, _d_ 329\n   promises of help, _d_ 331\n   to an unchangeable God, in note, _d_ 397-402\n   discouragements in, removed, _d_ 336\n   rules for our direction in, _d_ 338-356\n\n Predestination to sin, not scriptural, _a_ 530\n\n Preaching the word, how to be done, _d_ 151\n\n Priestly office of Christ, _b_ 259\n   like that of Melchizedech, _b_ 264\n   necessity of it, _b_ 272\n\n Priestly, Dr. his disingenuity, in a note, _a_ 397\n\n Procrastination, in note, _d_ 78\n\n Procession of the Holy Ghost, _a_ 260\n\n Profanation of the Sabbath, _c_ 508\n\n Promises of temporal and spiritual blessings, _d_ 344-350\n   annexed to the fifth commandment, _c_ 537\n\n Prophets, _a_ 56\n\n Prophetical office of Christ, _b_ 252\n   when executed, _b_ 257\n\n Providence of God, what, _b_ 45\n   immediate or mediate, _b_ 46\n   over good actions, _b_ 51\n   over evil actions, _b_ 52-58\n   objections to answered, _b_ 59-62\n   toward angels, _b_ 62-69\n   toward man, _b_ 70\n\n Publicans, _d_ 140\n\n Psalms of David, proper to be sung, _d_ 89\n   scripture and hymns preferable, _d_ 96\n\n Punishment of sin, _b_ 136\n   original, _b_ 137\n   in the world to come, _b_ 158\n   proved by reason, note, _b_ 161\n   when not stayed by sacrifice, _b_ 262\n\n Purgatory, _c_ 313\n\n Purpose, eternal, _a_ 507\n\n Purpose of God, its certainty, _b_ 5\n\n\n Q.\n\n Qualifications of preachers of the word, _d_ 147\n\n Quenching the Spirit, what, _a_ 414\n   when committed, _a_ 50\n\n\n R.\n\n Recovery of man, its moving cause, _b_ 162\n\n Redemption, intended, _b_ 161\n   for whom, _b_ 316\n   for whom not, _b_ 322\n   application of it, _b_ 323\n   not universal, _b_ 324. 326\n   special, _b_ 329. 338\n   covenant of, _b_ 178\n\n Regeneration before faith, _c_ 26\n   man passive in it, _c_ 48\n\n Remember, import of, in the fourth commandment, _c_ 512\n\n Repentance, what, _c_ 167\n   the effect of grace, _c_ 169\n   how by the word, _c_ 169\n   a means of salvation, _d_ 76\n\n Representation, note, _b_ 77. 103. 114\n\n Reproach, differs from reproof, _d_ 42\n\n Reprobation, decree of, _a_ 486\n   not of sovereignty, _a_ 490\n   but of justice, _a_ 491\n\n Restitution, a duty, _d_ 27\n\n Resurrection, _b_ 383. 389. _c_ 326\n   proved from the Old Testament, _c_ 332\n   the first, _b_ 383. 388\n\n Revealed will of God, _c_ 408\n\n Revelation, necessary, _a_ 71\n   not impossible, _a_ 71\n\n Righteousness, original, lost in Adam, _b_ 121\n\n\n S.\n\n Sabbath, its institution, _b_ 76\n   its morality, _c_ 480\n   its change, _c_ 486\n\n Sabellius, his error, note, _a_ 208\n\n Sacraments, _d_ 161\n   how seals, _d_ 161\n   to whom administered, _d_ 166\n   benefits of them, _d_ 167\n   by whom administered, _d_ 168\n   but two, _d_ 172\n\n Sacrifice of Christ, sufficient for all, note, _b_ 349\n\n Sadducees, _d_ 140\n\n Saints kept by divine power, _c_ 199\n\n Salvation, what, _b_ 162\n   its subjects, _b_ 162\n   the cause of, _b_ 163\n   for whom, _b_ 164\n   not universal, _b_ 326\n\n Samaritans, _d_ 140\n\n Samson\u2019s death, _c_ 540\n\n Sanctification, _c_ 152\n\n Sanctifying the Lord\u2019s day, _c_ 497\n\n Satan, the tempter, _b_ 95\n   his method and instruments, _b_ 96. 97\n   his empire in the unregenerate, _b_ 144\n\n Satisfaction for sin, _b_ 275-293\n\n Scriptures, genuineness of, _a_ 79\n   authenticity, _a_ 97\n   inspiration of, _a_ 72\n   a sufficient rule, _a_ 61\n   to be read publickly, _d_ 107\n     in families and private, _d_ 108\n   how they should be read, _d_ 113\n   various translations of, _d_ 117\n   to be compared, _d_ 121. 122\n   general rules for explaining of, _d_ 144\n\n Self-interest, how far lawful, _a_ 19. 20\n\n Self-murder, _c_ 545\n\n Self-examination, _c_ 256\n\n Sentiment, influence of, _a_ iii\n\n Servants, duties of, _c_ 593\n\n Similitudes of Trinity unlawful, _a_ 235\n\n Singing praises, a divine institution, _d_ 82\n\n Sin, its origin, _a_ 425\n   daily committed, _d_ 63\n   extent of the first, _b_ 105\n   exists in intentions, note, _b_ 145\n     its imputation, _b_ 109\n     its consequences, _b_ 136\n   punishment of, _c_ 377\n   its punishment in this world, _b_ 146\n     in the world to come, _b_ 158\n   what satisfaction is demanded, _b_ 275. 280\n   its desert, and the way of escape, _d_ 74\n   unto death, what it is, _d_ 318-320\n   not from God, _a_ 423. _d_ 433-435\n\n Son, his divinity, _a_ 295\n   his personality, _a_ 248\n\n Sonship of Christ, eternal, _a_ 277\n\n Souls, origin of, note, _b_ 41\n   pre-existence of, a mere fancy, _b_ 126\n   after death, _c_ 318. 325\n\n Spirit, the Holy, his procession, _a_ 260\n     his divinity, _a_ 398. 410\n   his witness to the word, in the heart, _a_ 118\n   his work in applying salvation, _b_ 197\n\n Sufferings of Christ, and the design of them, _b_ 284. 285\n   why not eternal, _b_ 296\n\n Sum of relative duties, _c_ 514\n\n Superiors, duties of, _c_ 518\n\n Supper, of the Lord, _d_ 234\n\n Supralapsarians, and Sublapsarians, _a_ 445\n\n Suretyship of Christ, _c_ 77, _b_ 173\n\n Swearing, _c_ 470\n\n\n T.\n\n Tables of the law, _c_ 433\n\n Temptations of Christ, _b_ 404-420\n   mental, note, _b_ 420\n   from prosperity, _d_ 439\n   from adversity, _d_ 441\n   from the flesh, _d_ 442\n   from Satan, _d_ 443\n\n Testament, and covenant, how the same, _b_ 169\n     how different, _b_ 171\n   how received, _b_ 181\n   implies the death of the testator, note, _b_ 294\n\n Testimony of the Church, _a_ 116\n\n Theatrical amusements, sinful in note, _d_ 15\n\n Theft, _d_ 23\n\n Thoughts, sinful, _d_ 64\n\n Tree of life, _b_ 88\n   why so called, _b_ 89\n   of knowledge of good and evil, _b_ 92\n\n Trinity of persons, _a_ 206\n   important, _a_ 210\n   in what respects one, _a_ 243\n     not unreasonable, _a_ 226\n     proved, _a_ 249-251\n   Dr. Jameison, on the, in a note, _a_ 243\n\n Truth of God, _a_ 185\n\n Trust, breach of, _d_ 23\n\n Trust in Christ, _c_ 121\n\n Types of Christ, in ceremonial law, _b_ 202\n   errors concerning them, _b_ 203\n   in persons and things, _b_ 205\n   their spiritual meaning, _b_ 207\n   misunderstood by some, _b_ 209\n\n\n U.\n\n Uncleanness forbidden, _d_ 10\n\n Unction, or anointing of the Mediator, _b_ 245\n\n Union, of divine and human natures, _b_ 221\n     denied by Nestorius, _b_ 222\n     without confusion or mixture, _b_ 223\n     by subordination of human will, _b_ 223\n   of a divine nature to real human body, _b_ 224\n   of a divine nature to real human soul, _b_ 226\n     necessary, _b_ 235\n\n Universal redemption, _b_ 326-341\n\n Unitarian objections answered, note, _b_ 292. 297\n\n Unity of God, _a_ 194\n   proved by his works, _a_ 197\n     light of nature, _a_ 200\n   uncompounded, _a_ 203\n\n Universal expressions of limited meaning, _b_ 239\n   redemption considered, _b_ 343\n\n Usury, _d_ 27\n\n\n V.\n\n Variety, but no contrariety in the will of Christ, _b_ 226\n\n Vicarious death of Christ, _b_ 292-297\n\n Vile affections described, _b_ 153\n\n Virgin really predicted, Isa. ix. 6., _b_ 228. 229\n\n Vivification, _c_ 159\n\n\n W.\n\n War of plunder and oppression in it, _d_ 25\n\n Wicked, their prosperity, _a_ 45\n   how made for the day of evil, _a_ 495\n\n Will of God, secret or revealed, _a_ 471\n   sovereign, _a_ 476\n   how can we pray for it to be done? _d_ 403\n\n Will, free in our first parents, _b_ 94\n   our averse to that of God, _d_ 402\n   of the Mediator as man, subordinate, _b_ 226\n\n Williams, Dr. on election, in a note, _a_ 529\n\n Witness of the Spirit, _c_ 266\n\n Words, sinful, _d_ 66\n\n Word of God, _a_ 48\n   distinguished from moral obligation, _a_ 48. 49\n   understood by Israel, _a_ 53\n   Chronology of prophets, _a_ 56\n   how a rule, _a_ 60. 61\n   complete and entire, _a_ 66\n   enlightens and convinces of sin, _d_ 101\n   humbles and draws to Christ, _d_ 102. 103\n   other instances of its efficacy, _d_ 104\n\n World, not eternal, _b_ 8\n   its antiquity, _b_ 11\n   false accounts of, _b_ 11\n\n Wrath of God is not passion, _d_ 75\n\n Writing, origin of, _b_ 13\n\n\n\n\n                  PRESBYTERIAL QUESTIONS FOR EXEGESES.\n\n\nVid. Form of Gov. c. xiii. sec. 3.\n\n\n1. Qu\u00ee Deus unus dicitur?\n\n2. Quibus testimoniis probas Trinitatem?\n\n3. Cur Christum verum hominem esse opportuit?\n\n4. Qu\u00e6 argumenta probant scripturam a Deo profectam esse?\n\n5. Qua ratione peccatum originis transmittitur in posteros?\n\n6. Estne peccatum aliquid positivum an privativum?\n\n7. Quid est peccatum in Spiritum Sanctum?\n\n8. An una et eadem ratio salutis consequend\u00e6 post lapsum fuit?\n\n9. Qu\u00e6 sunt causa efficiens fidei, et objectum?\n\n10. Quo sensu fide justificari dicimur?\n\n11. An opera renatorum bona sunt pura, nulloque vitio contaminata?\n\n12. Qua ratione vita \u00e6terna dicitur merces?\n\n13. Quandoquidem mortuus est pro omnibus Christus, annon omnium\nRedemptor?\n\n14. Eruntne damnatorum p\u0153n\u00e6 perpetu\u00e6?\n\n15. Qu\u00e6 sunt ver\u00e6 et intern\u00e6 ecclesi\u00e6 proprietates?\n\n16. Nullumne est discrimen inter episcopum et presbyterum?\n\n17. Quibus est exhibenda c\u0153na Domini?\n\n18. Quinam sunt baptizandi?\n\n19. Licetne homini christiano, cum vocatur, magistratum gerere?\n\n20. Quinam ad judicium ecclesiasticum vocandi sunt?\n\n\n\n\n                              NOW IN PRESS\n\n\n_THE REV. DR. JOHN GILL\u2019S COMMENTARY_.\n\n\nThe OLD TESTAMENT is now in the press, and the first volume expected out\nin the month of May. To subscribers the price will be 6 dollars per vol.\nsheep; $7 in calf; and $5 25 per vol. in boards. On subscribing, the New\nTestament can be delivered in 3 volumes, being already printed.\n\nThe following is taken from the Minutes of the Philadelphia Baptist\nAssociation\u2014October, 1815.\n\n\u201cOct. 18.\u2014This association have heard with pleasure, by a communication\nfrom Mr. Woodward, of his intention to publish Dr. Gill\u2019s Exposition of\nthe Old Testament, in six large quarto volumes; one of which he hopes,\nif life and health be spared, to issue every 4 or 5 months, at the price\noriginally proposed; that is, $5,25 each vol. in boards\u20146 in sheep, and\n7 in calf. Resolved that this association recommend to the churches, and\nthe brethren of our denomination generally, the encouragement of the\nwork, and that each church subscribe at least for a copy for its\nrespective minister for the time being, and communicate the result of\ntheir subscriptions to Mr. Woodward, as early as possible. He hopes to\nissue the first volume in the Spring. Sister associations throughout the\nunion are affectionately invited to patronize the publication, and\nshould their piety and wisdom approve of the measure, recommend the\nadoption of a plan in their churches generally similar to what is above\nrecommended.\u201d\n\n\n_SCOTT\u2019S FAMILY BIBLE._\n\n\nW. W. Woodward is preparing for the press, in 3 vols. quarto, the Rev.\nDr. SCOTT\u2019S FAMILY BIBLE, on a new arrangement. The work will contain\nevery article, except the Marginal References; and the Notes will follow\nimmediately after the verses to which they belong, and the Practical\nObservations at the end of each chapter. The first volume will be\npublished as speedily as possible.\u2014The flattering encouragement already\nreceived, induces the publisher to put to press a large edition. A\ncopy-right is secured for this popular plan. Price in boards 18 dolls.\n75 cents, bound 21 dolls. Proposals shall be sent to any persons who\nwill interest themselves in the work\u2014one copy for every five subscribed\nfor. The Royal Octavo Bible, recently printed by W. W. W. contains all\nthe Marginal References, all the Introductions to the Books, and also to\nthe Chapters, with the General Preface, for $5, common, and $5 50, fine\npaper; plates added, $1 50; David\u2019s Psalms, or Watts\u2019s imitation, 50\ncents; Concordance, 25 cents. It may be had with or without the above;\nwith them separately, or all bound in one, or two volumes: one dollar\nadvance, if bound in two volumes.\n\nThe FIRST VOLUME will be out in the Spring, and the other volumes as\nearly after as practicable\u2014this plan is exceedingly popular. The\nfollowing is an extract of a letter from a respectable clergyman:\u2014viz.\n\u201cI am happy to inform you, your edition, on the new plan, meets the\ngeneral approbation. Of this you will be convinced, when I tell you,\nthat in obtaining _two hundred subscribers_, I have done little else\nthan to follow along after Proposals for other editions of the same\nwork. About 40 sets of the above are to be bound in calf.\u2014Many have\nsubscribed for _this_, who have absolutely refused to subscribe for\n_others_. I think you may safely conclude, therefore, that many families\nwill be blessed with this excellent work, who would, perhaps, have ever\nremained destitute, had it not been for _this edition_.\u201d\n\n\nA new Edition of\n\n_THE POCKET BIBLE_,\n\nWill be ready in January, 1816, in a variety of bindings, from 125 to\n500 cents.\n\n\n_CONFESSION OF FAITH_, or, the Constitution of the Presbyterian Church\nin the United States of America; containing the Catechism, and the\nDirectory for the worship of God: together with the Plan of Government\nand Discipline, as amended and ratified by the General Assembly at their\nSession in May, 1805. Price 1 dollar 12-1/2 cents. Sheep gilt 1 dollar\n25 cents.\n\n_The CONFESSION OF FAITH_: the Larger and Shorter Catechisms, with the\nScripture-proofs at large; the Covenants, national and solemn League;\nthe Acknowledgment of Sins, and Engagement to Duties: the Directories\nfor Public and Family Worship; and the Form of Church Government; with\nActs of Assembly and Parliament relative thereto, and approbative of,\nthe same, of public authority in the Church of Scotland: and also in the\nAssociate Church, and the Reformed Church, in the United States of\nAmerica. Together with the Sum of Saving knowledge, and the practical\nuse thereof.\u2014Price 1 dollar 75 cent fine, and 1 dollar 50 cents common.\n\nPocket Edition of _WATTS\u2019S PSALMS AND HYMNS_.\u2014W. W. Woodward has printed\na new edition, which may be had at the following prices:\u2014Plain 75 cents.\nGilt backs, fine paper, 1 dollar 12-1/2 cents. Morocco 2 dollars.\nMorocco with gilt leaves, 2 dollars 25 cents. Red sheep 1 dollar 62-1/2\ncents.\n\nAlso, just published\u2014a neat and correct edition of the above, with a\nlarge type: taken from W. W. W\u2019s last corrected pocket edition. Price,\nfine paper, 1 dollar 25 cents, plain; morocco, gilt leaves, 3 dollars 25\ncents; sheep gilt, 1 dollar 75 cents; common paper, 1 dollar in plain\nbinding.\n\n_RIPPON\u2019S SELECTION_ (copy-right) in a neat pocket volume, with a\nvariety of New HYMNS, not in former editions; prepared by the Rev. Dr.\nStaughton.\u2014Prices, plain bound and lettered, 75 cents. Gilt backs 1\ndollar 12-1/4 cents. Morocco, yellow leaves, 2 dollars, and gilt leaves,\nmorocco, 2 dollars 25 cents.\n\n\nJUST PRINTED,\n\n\n_BUCK\u2019S THEOLOGICAL DICTIONARY_,\n2 vols. in 1, 350 cents.\u20144th edition, with an account of the Cumberland\nPresbyterians.\n\nProposals are out for printing the WORKS of\n_The Rev. JOHN B. LINN, D. D._\nLate Pastor of the First Presbyterian Church, Philadelphia.\u20142 vols.\noctavo.\n\n\nLately Printed,\n_BUCK\u2019S PRACTICAL EXPOSITOR_,\nPrice 112-1/2 cents.\n\nALSO, _THE PIOUS SELECTION_ 112-1/2 cents.\n\n_PROOF CATECHISM_, revised by the Rev. Dr. James P. Wilson, 50 cents per\ndozen.\n\nAlso\u2014a new edition of the _SEQUEL to JANEWAY\u2019S TOKEN FOR CHILDREN_, 19\ncents.\n\nA constant supply of the latest Theological Publications on hand; and\nalways a very general Assortment of BOOKS in the various departments of\nLiterature. Orders made up for Libraries and Book Stores on the most\nliberal terms.\n\n\n\n\n \u25cf Transcriber\u2019s Notes:\n    \u25cb The author\u2019s archaic and idiosyncratic punctuation, spellings, and\n      capitalization have been retained.\n    \u25cb Text that was in italics is enclosed by underscores (_italics_).\n    \u25cb Footnotes have been moved to follow the chapters in which they are\n      referenced.","title":"A Body of Divinity, Vol. 4 (of 4): Wherein the doctrines of the Christian religion are explained and defended, being the substance of several lectures on the Assembly's Larger Catechism","tradition":"scripture-revelation","translated_text":null,"word_count":244019}